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| 60.Yassa pana evampi paṭipajjato na hoti, tena dasavidhaṃ appanākosallaṃ sampādetabbaṃ. | 42.However, if this does not happen while he is practicing in this way, then he should have recourse to the ten kinds of skill in absorption. | |
| Tatrāyaṃ nayo, dasāhākārehi appanākosallaṃ icchitabbaṃ, vatthuvisadakiriyato, indriyasamattapaṭipādanato, nimittakusalato, yasmiṃ samaye cittaṃ paggahetabbaṃ tasmiṃ samaye cittaṃ paggaṇhāti, yasmiṃ samaye cittaṃ niggahetabbaṃ tasmiṃ samaye cittaṃ niggaṇhāti, yasmiṃ samaye cittaṃ sampahaṃsitabbaṃ tasmiṃ samaye cittaṃ sampahaṃseti, yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ tasmiṃ samaye cittaṃ ajjhupekkhati, asamāhitapuggalaparivajjanato, samāhitapuggalasevanato, tadadhimuttatoti. | Here is the method. Skill in absorption needs [to be dealt with in] ten aspects: (1) making the basis clean, (2) maintaining balanced faculties, (3) skill in the sign, (4) he exerts the mind on an occasion when it should be exerted, (5) he restrains the mind on an occasion when it should be restrained, (6) he encourages the mind on an occasion when it should be encouraged, (7) he looks on at the mind with equanimity when it should be looked on at with equanimity, (8) avoidance of unconcentrated persons, (9) cultivation of concentrated persons, (10) resoluteness upon that (concentration). | |
| 61.Tattha vatthuvisadakiriyā nāma ajjhattikabāhirānaṃ vatthūnaṃ visadabhāvakaraṇaṃ. | 43.1. Herein, making the basis clean is cleansing the internal and the external basis. | |
| Yadā hissa kesanakhalomāni dīghāni honti, sarīraṃ vā sedamalaggahitaṃ, tadā ajjhattikavatthu avisadaṃ hoti aparisuddhaṃ. | For when his head hair, nails and body hair are long, or when the body is soaked with sweat, then the internal basis is unclean and unpurified. | |
| Yadā panassa cīvaraṃ jiṇṇaṃ kiliṭṭhaṃ duggandhaṃ hoti, senāsanaṃ vā uklāpaṃ hoti, tadā bāhiravatthu avisadaṃ hoti aparisuddhaṃ. | But when an old dirty smelly robe is worn or when the lodging is dirty, then the external basis is unclean and unpurified. | |
| Ajjhattikabāhire ca vatthumhi avisade uppannesu cittacetasikesu ñāṇampi aparisuddhaṃ hoti, aparisuddhāni dīpakapallikavaṭṭitelāni nissāya uppannadīpasikhāya obhāso viya. | When the internal and external bases are unclean, then the knowledge in the consciousness and consciousness- concomitants that arise is unpurified, like the light of a lamp’s flame that arises with an unpurified lamp-bowl, wick and oil as its support; | |
| Aparisuddhena ñāṇena saṅkhāre sammasato saṅkhārāpi avibhūtā honti, kammaṭṭhānamanuyuñjato kammaṭṭhānampi vuḍḍhiṃ viruḷhiṃ vepullaṃ na gacchati. | formations do not become evident to one who tries to comprehend them with unpurified knowledge, and when he devotes himself to his meditation subject, it does not come to growth, increase and fulfilment. | |
| Visade pana ajjhattikabāhire vatthumhi uppannesu cittacetasikesu ñāṇampi visadaṃ hoti parisuddhaṃ, parisuddhāni dīpakapallikavaṭṭitelāni nissāya uppannadīpasikhāya obhāso viya. | 44.But when the internal and external bases are clean, then the knowledge in the consciousness and consciousness-concomitants that arise is clean and purified, like the light of a lamp’s flame that arises with a purified lamp bowl, wick and oil as its support; | |
| Parisuddhena ca ñāṇena saṅkhāre sammasato saṅkhārāpi vibhūtā honti, kammaṭṭhānamanuyuñjato kammaṭṭhānampi vuḍḍhiṃ virūḷhiṃ vepullaṃ gacchati. | formations become evident to one who tries to comprehend them with purified knowledge, and as he devotes himself to his meditation subject, it comes to growth, increase and fulfilment. | |
| 62.Indriyasamattapaṭipādanaṃnāma saddhādīnaṃ indriyānaṃ samabhāvakaraṇaṃ. | 45. 2. Maintaining balanced faculties is equalizing the [five] faculties of faith and the rest. | |
| Sace hissa saddhindriyaṃ balavaṃ hoti itarāni mandāni, tato vīriyindriyaṃ paggahakiccaṃ, satindriyaṃ upaṭṭhānakiccaṃ, samādhindriyaṃ avikkhepakiccaṃ, paññindriyaṃ dassanakiccaṃ kātuṃ na sakkoti, tasmā taṃ dhammasabhāvapaccavekkhaṇena vā yathā vā manasikaroto balavaṃ jātaṃ, tathā amanasikārena hāpetabbaṃ. | For if his faith faculty is strong and the others weak, then the energy faculty cannot perform its function of exerting, the mindfulness faculty its function of establishing, the concentration faculty its function of not distracting, and the understanding faculty its function of seeing. So in that case the faith faculty should be modified either by reviewing the individual essences of the states [concerned, that is, the objects of attention] or by not giving [them] attention in the way in which the faith faculty became too strong. | |
| Vakkalittheravatthu cettha nidassanaṃ. | And this is illustrated by the story of the Elder Vakkali (S III 119). | |
| Sace pana vīriyindriyaṃ balavaṃ hoti, atha neva saddhindriyaṃ adhimokkhakiccaṃ kātuṃ sakkoti, na itarāni itarakiccabhedaṃ, tasmā taṃ passaddhādibhāvanāya hāpetabbaṃ. | 46.Then if the energy faculty is too strong, the faith faculty cannot perform its function of resolving, nor can the rest of the faculties perform their several functions. So in that case the energy faculty should be modified by developing tranquillity, and so on. | |
| Tatrāpi soṇattheravatthu dassetabbaṃ. | And this should be illustrated by the story of the Elder Soṇa (Vin I 179–85; A III 374–76). | |
| Evaṃ sesesupi ekassa balavabhāve sati itaresaṃ attano kiccesu asamatthatā veditabbā. | So too with the rest; for it should be understood that when anyone of them is too strong the others cannot perform their several functions. | |
| Visesato panettha saddhāpaññānaṃ samādhivīriyānañca samataṃ pasaṃsanti. | 47. However, what is particularly recommended is balancing faith with understanding, and concentration with energy. | |
| Balavasaddho hi mandapañño muddhappasanno hoti, avatthusmiṃ pasīdati. | For one strong in faith and weak in understanding has confidence uncritically and groundlessly. | |
| Balavapañño mandasaddho kerāṭikapakkhaṃ bhajati, bhesajjasamuṭṭhito viya rogo atekiccho hoti. | One strong in understanding and weak in faith errs on the side of cunning and is as hard to cure as one sick of a disease caused by medicine. | |
| Ubhinnaṃ samatāya vatthusmiṃyeva pasīdati. | With the balancing of the two a man has confidence only when there are grounds for it. | |
| Balavasamādhiṃ pana mandavīriyaṃ samādhissa kosajjapakkhattā kosajjaṃ abhibhavati. | Then idleness overpowers one strong in concentration and weak in energy, since concentration favours idleness. | |
| Balavavīriyaṃ mandasamādhiṃ vīriyassa uddhaccapakkhattā uddhaccaṃ abhibhavati. | Agitation overpowers one strong in energy and weak in concentration, since energy favours agitation. | |
| Samādhi pana vīriyena saṃyojito kosajje patituṃ na labhati. | But concentration coupled with energy cannot lapse into idleness, | |
| Vīriyaṃ samādhinā saṃyojitaṃ uddhacce patituṃ na labhati, tasmā tadubhayaṃ samaṃ kātabbaṃ. | and energy coupled with concentration cannot lapse into agitation. So these two should be balanced; | |
| Ubhayasamatāya hi appanā hoti. | for absorption comes with the balancing of the two. | |
| Apica samādhikammikassa balavatīpi saddhā vaṭṭati. | 48. Again, [concentration and faith should be balanced]. One working on concentration needs strong faith, | |
| Evaṃ saddahanto okappento appanaṃ pāpuṇissati. | since it is with such faith and confidence that he reaches absorption. | |
| Samādhipaññāsu pana samādhikammikassa ekaggatā balavatī vaṭṭati. | Then there is [balancing of] concentration and understanding. One working on concentration needs strong unification, | |
| Evañhi so appanaṃ pāpuṇāti. | since that is how he reaches absorption; | |
| Vipassanākammikassa paññā balavatī vaṭṭati. | and one working on insight needs strong understanding, | |
| Evañhi so lakkhaṇapaṭivedhaṃ pāpuṇāti. | since that is how he reaches penetration of characteristics; | |
| Ubhinnaṃ pana samatāyapi appanā hotiyeva. | but with the balancing of the two he reaches absorption as well. | |
| Sati pana sabbattha balavatī vaṭṭati. | 49. Strong mindfulness, however, is needed in all instances; | |
| Sati hi cittaṃ uddhaccapakkhikānaṃ saddhāvīriyapaññānaṃ vasena uddhaccapātato kosajjapakkhena ca samādhinā kosajjapātato rakkhati, tasmā sā loṇadhūpanaṃ viya sabbabyañjanesu, sabbakammikaamacco viya ca sabbarājakiccesu sabbattha icchitabbā. | for mindfulness protects the mind from lapsing into agitation through faith, energy and understanding, which favour agitation, and from lapsing into idleness through concentration, which favours idleness. So it is as desirable in all instances as a seasoning of salt in all sauces, as a prime minister in all the king’s business. | |
| Tenāha – "sati ca pana sabbatthikā vuttā bhagavatā. | Hence it is said [in the commentaries (D-a 788, M-a I 292, etc)]: “And mindfulness has been called universal by the Blessed One. | |
| Kiṃ kāraṇā? | For what reason? | |
| Cittañhi satipaṭisaraṇaṃ, ārakkhapaccupaṭṭhānā ca sati, na vinā satiyā cittassa paggahaniggaho hotī"ti. | Because the mind has mindfulness as its refuge, and mindfulness is manifested as protection, and there is no exertion and restraint of the mind without mindfulness. ” | |
| 63.Nimittakosallaṃ nāma pathavīkasiṇādikassa cittekaggatānimittassa akatassa karaṇakosallaṃ, katassa ca bhāvanākosallaṃ, bhāvanāya laddhassa rakkhaṇakosallañca, taṃ idha adhippetaṃ. | 50. 3. Skill in the sign is skill in producing the as yet unproduced sign of unification of mind through the earth kasiṇa, etc.; and it is skill in developing [the sign] when produced, and skill in protecting [the sign] when obtained by development. The last is what is intended here. | |
| 64.Kathañca yasmiṃ samaye cittaṃ paggahetabbaṃ, tasmiṃ samaye cittaṃ paggaṇhāti? | 51. 4. How does he exert the mind on an occasion when it should be exerted? | |
| Yadāssa atisithilavīriyatādīhi līnaṃ cittaṃ hoti, tadā passaddhisambojjhaṅgādayo tayo abhāvetvā dhammavicayasambojjhaṅgādayo bhāveti. | When his mind is slack with over-laxness of energy, etc., then, instead of developing the three enlightenment factors beginning with tranquillity, he should develop those beginning with investigation-of-states. | |
| Vuttañhetaṃ bhagavatā – | For this is said by the Blessed One: | |
| "Seyyathāpi, bhikkhave, puriso parittaṃ aggiṃ ujjāletukāmo assa, so tattha allāni ceva tiṇāni pakkhipeyya, allāni ca gomayāni pakkhipeyya, allāni ca kaṭṭhāni pakkhipeyya, udakavātañca dadeyya, paṃsukena ca okireyya, bhabbo nu kho so, bhikkhave, puriso parittaṃ aggiṃ ujjāletunti? | “Bhikkhus, suppose a man wanted to make a small fire burn up, and he put wet grass on it, put wet cow-dung on it, put wet sticks on it, sprinkled it with water, and scattered dust on it, would that man be able to make the small fire burn up?” [131] | |
| No hetaṃ, bhante. | —“No, venerable sir.” | |
| Evameva kho, bhikkhave, yasmiṃ samaye līnaṃ cittaṃ hoti, akālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, akālo samādhi - pe - akālo upekkhāsambojjhaṅgassa bhāvanāya. | —“So too, bhikkhus, when the mind is slack, that is not the time to develop the tranquillity enlightenment factor, the concentration enlightenment factor or the equanimity enlightenment factor. | |
| Taṃ kissa hetu? | Why is that? | |
| Līnaṃ, bhikkhave, cittaṃ, taṃ etehi dhammehi dusamuṭṭhāpayaṃ hoti. | Because a slack mind cannot well be roused by those states. | |
| Yasmiṃ ca kho, bhikkhave, līnaṃ cittaṃ hoti, kālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāya. | When the mind is slack, that is the time to develop the investigation-of-states enlightenment factor, the energy enlightenment factor and the happiness enlightenment factor. | |
| Taṃ kissa hetu? | Why is that? | |
| Līnaṃ, bhikkhave, cittaṃ, taṃ etehi dhammehi susamuṭṭhāpayaṃ hoti. | Because a slack mind can well be roused by those states. | |
| Seyyathāpi, bhikkhave, puriso parittaṃ aggiṃ ujjāletukāmo assa, so tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni ca gomayāni pakkhipeyya, sukkhāni ca kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṃsukena okireyya, bhabbo nu kho so, bhikkhave, puriso parittaṃ aggiṃ ujjāletunti? | “Bhikkhus, suppose a man wanted to make a small fire burn up, and he put dry grass on it, put dry cow-dung on it, put dry sticks on it, blew on it with his mouth, and did not scatter dust on it, would that man be able to make that small fire burn up?” | |
| Evaṃ bhante"ti (saṃ. ni. 5.234). | —“Yes, venerable sir” (S V 112). | |
| Ettha ca yathāsakamāhāravasena dhammavicayasambojjhaṅgādīnaṃ bhāvanā veditabbā. | 52. And here the development of the investigation-of-states enlightenment factor, etc., should be understood as the nutriment for each one respectively, | |
| Vuttañhetaṃ – | for this is said: | |
| "Atthi, bhikkhave, kusalākusalā dhammā sāvajjānavajjā dhammā hīnappaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā. | “Bhikkhus, there are profitable and unprofitable states, reprehensible and blameless states, inferior and superior states, dark and bright states the counterpart of each other. | |
| Tattha yoniso manasikārabahulīkāro, ayamāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya uppannassa vā dhammavicayasambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī"ti (saṃ. ni. 5.232). | Wise attention much practiced therein is the nutriment for the arising of the unarisen investigation-of-states enlightenment factor, or leads to the growth, fulfilment, development and perfection of the arisen investigation-of-states enlightenment factor.” | |
| Tathā "atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu. | Likewise: “Bhikkhus there is the element of initiative, the element of launching, and the element of persistence. | |
| Tattha yoniso manasikārabahulīkāro, ayamāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya uppannassa vā vīriyasambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī"ti (saṃ. ni. 5.232). | Wise attention much practiced therein is the nutriment for the arising of the unarisen energy enlightenment factor, or leads to the growth, fulfilment, development and perfection of the arisen energy enlightenment factors.” | |
| Tathā "atthi, bhikkhave, pītisambojjhaṅgaṭṭhāniyā dhammā. | Likewise: “Bhikkhus, there are states productive of the happiness enlightenment factor. | |
| Tattha yoniso manasikārabahulīkāro, ayamāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya uppannassa vā pītisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī"ti (saṃ. ni. 5.232). | Wise attention much practiced therein is the nutriment for the arising of the unarisen happiness enlightenment factor, or leads to the growth, fulfilment, development and perfection of the arisen happiness enlightenment factor” (S V 104). | |
| Tattha sabhāvasāmaññalakkhaṇapaṭivedhavasena pavattamanasikāro kusalādīsu yoniso manasikāro nāma. | 53. Herein, wise attention given to the profitable, etc., is attention occurring in penetration of individual essences and of [the three] general characteristics. | |
| Ārambhadhātuādīnaṃ uppādanavasena pavattamanasikāro ārambhadhātuādīsu yoniso manasikāro nāma. | Wise attention given to the element of initiative, etc., is attention occurring in the arousing of the element of initiative, and so on. | |
| Tattha ārambhadhātūti paṭhamavīriyaṃ vuccati. | Herein, initial energy is called the element of initiative. | |
| Nikkamadhātūti kosajjato nikkhantattā tato balavataraṃ. | The element of launching is stronger than that because it launches out from idleness. | |
| Parakkamadhātūti paraṃ paraṃ ṭhānaṃ akkamanato tatopi balavataraṃ. | The element of persistence is still stronger than that because it goes on persisting in successive later stages. | |
| Pītisambojjhaṅgaṭṭhāniyā dhammāti pana pītiyā eva etaṃ nāmaṃ. | States productive of the happiness enlightenment factor is a name for happiness itself; | |
| Tassāpi uppādakamanasikārova yoniso manasikāro nāma. | and attention that arouses that is wise attention. | |
| Apica satta dhammā dhammavicayasambojjhaṅgassa uppādāya saṃvattanti paripucchakatā, vatthuvisadakiriyā, indriyasamattapaṭipādanā, duppaññapuggalaparivajjanā, paññavantapuggalasevanā, gambhīrañāṇacariyapaccavekkhaṇā, tadadhimuttatāti. | 54.There are, besides, seven things that lead to the arising of the investigation- of-states enlightenment factor: (i) asking questions, (ii) making the basis clean, (iii) balancing the faculties, (iv) avoidance of persons without understanding, (v) cultivation of persons with understanding, (vi) reviewing the field for the exercise of profound knowledge, (vii) resoluteness upon that [investigation of states]. | |
| Ekādasadhammā vīriyasambojjhaṅgassa uppādāya saṃvattanti apāyādibhayapaccavekkhaṇatā, vīriyāyattalokiyalokuttaravisesādhigamānisaṃsadassitā, "buddhapaccekabuddhamahāsāvakehi gatamaggo mayā gantabbo, so ca na sakkā kusītena gantu"nti evaṃ gamanavīthipaccavekkhaṇatā, dāyakānaṃ mahapphalabhāvakaraṇena piṇḍāpacāyanatā, "vīriyārambhassa vaṇṇavādī me satthā, so ca anatikkamanīyasāsano amhākañca bahūpakāro paṭipattiyā ca pūjiyamāno pūjito hoti na itarathā"ti evaṃ satthu mahattapaccavekkhaṇatā, "saddhammasaṅkhātaṃ me mahādāyajjaṃ gahetabbaṃ, tañca na sakkā kusītena gahetu"nti evaṃ dāyajjamahattapaccavekkhaṇatā, ālokasaññāmanasikārairiyāpathaparivattanaabbhokāsasevanādīhi thinamiddhavinodanatā, kusītapuggalaparivajjanatā, āraddhavīriyapuggalasevanatā, sammappadhānapaccavekkhaṇatā, tadadhimuttatāti. | 55. Eleven things lead to the arising of the energy enlightenment factor: (i) reviewing the fearfulness of the states of loss such as the hell realms, etc., (ii) seeing benefit in obtaining the mundane and supramundane distinctions dependent on energy, (iii) reviewing the course of the journey [to be travelled] thus: “The path taken by the Buddhas, Paccekabuddhas, and the great disciples has to be taken by me, and it cannot be taken by an idler,” (iv) being a credit to the alms food by producing great fruit for the givers, (v) reviewing the greatness of the Master thus: “My Master praises the energetic, and this unsurpassable Dispensation that is so helpful to us is honoured in the practice, not otherwise,” (vi) reviewing the greatness of the heritage thus: “It is the great heritage called the Good Dhamma that is to be acquired by me, and it cannot be acquired by an idler,” (vii) removing stiffness and torpor by attention to perception of light, change of postures, frequenting the open air, etc., (viii) avoidance of idle persons, (ix) cultivation of energetic persons, (x) reviewing the right endeavours, (xi) resoluteness upon that [energy]. | |
| Ekādasadhammā pītisambojjhaṅgassa uppādāya saṃvattanti buddhānussati, dhamma… saṅgha… sīla… cāga… devatānussati, upasamānussati, lūkhapuggalaparivajjanatā, siniddhapuggalasevanatā, pasādaniyasuttantapaccavekkhaṇatā, tadadhimuttatāti. | 56. Eleven things lead to the arising of the happiness enlightenment factor: the recollections (i) of the Buddha, (ii) of the Dhamma, (iii) of the Sangha, (iv) of virtue, (v) of generosity, and (vi) of deities, (vii) the recollection of peace, [133] (viii) avoidance of rough persons, (ix) cultivation of refined persons, (x) reviewing encouraging discourses, (xi) resoluteness upon that [happiness]. | |
| Iti imehi ākārehi ete dhamme uppādento dhammavicayasambojjhaṅgādayo bhāveti nāma. | So by arousing these things in these ways he develops the investigation-of- states enlightenment factor, and the others. | |
| Evaṃ yasmiṃ samaye cittaṃ paggahetabbaṃ, tasmiṃ samaye cittaṃ paggaṇhāti. | This is how he exerts the mind on an occasion when it should be exerted. | |
| 65.Kathaṃ yasmiṃ samaye cittaṃ niggahetabbaṃ, tasmiṃ samaye cittaṃ niggaṇhāti? | 57. 5. How does he restrain the mind on an occasion when it should be restrained? | |
| Yadāssa accāraddhavīriyatādīhi uddhataṃ cittaṃ hoti, tadā dhammavicayasambojjhaṅgādayo tayo abhāvetvā passaddhisambojjhaṅgādayo bhāveti. | When his mind is agitated through over-energeticness, etc., then, instead of developing the three enlightenment factors beginning with investigation-of- states, he should develop those beginning with tranquillity; | |
| Vuttañhetaṃ bhagavatā – | for this is said by the Blessed One: | |
| "Seyyathāpi, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo assa, so tattha sukkhāni ceva tiṇāni pakkhipeyya - pe - na ca paṃsukena okireyya, bhabbo nu kho so, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetunti? | “Bhikkhus, suppose a man wanted to extinguish a great mass of fire, and he put dry grass on it … and did not scatter dust on it, would that man be able to extinguish that great mass of fire?” | |
| No hetaṃ, bhante. | —“No, venerable sir.” | |
| Evameva kho, bhikkhave, yasmiṃ samaye uddhataṃ cittaṃ hoti, akālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, akālo vīriya - pe - akālo pītisambojjhaṅgassa bhāvanāya. | —“So too, bhikkhus, when the mind is agitated, that is not the time to develop the investigation-of-states enlightenment factor, the energy enlightenment factor or the happiness enlightenment factor. | |
| Taṃ kissa hetu? | Why is that? | |
| Uddhataṃ, bhikkhave, cittaṃ, taṃ etehi dhammehi duvūpasamayaṃ hoti. | Because an agitated mind cannot well be quieted by those states. | |
| Yasmiṃ ca kho, bhikkhave, samaye uddhataṃ cittaṃ hoti, kālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, kālo samādhisambojjhaṅgassa bhāvanāya, kālo upekkhāsambojjhaṅgassa bhāvanāya. | When the mind is agitated, that is the time to develop the tranquillity enlightenment factor, the concentration enlightenment factor and the equanimity enlightenment factor. | |
| Taṃ kissa hetu? | Why is that? | |
| Uddhataṃ, bhikkhave, cittaṃ, taṃ etehi dhammehi suvūpasamayaṃ hoti. | Because an agitated mind can well be quieted by those states. ” | |
| Seyyathāpi, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo assa, so tattha allāni ceva tiṇāni pakkhipeyya - pe - paṃsukena ca okireyya, bhabbo nu kho so, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetunti? | “Bhikkhus, suppose a man wanted to extinguish a great mass of fire, and he put wet grass on it … and scattered dust on it, would that man be able to extinguish that great mass of fire?” | |
| Evaṃ, bhante"ti (saṃ. ni. 5.234). | —“Yes, venerable sir” (S V 114). | |
| Etthāpi yathāsakaṃ āhāravasena passaddhisambojjhaṅgādīnaṃ bhāvanā veditabbā. | 58. And here the development of the tranquillity enlightenment factor, etc., should be understood as the nutriment for each one respectively, | |
| Vuttañhetaṃ bhagavatā – | for this is said: | |
| "Atthi, bhikkhave, kāyapassaddhi cittapassaddhi. | “Bhikkhus, there is bodily tranquillity and mental tranquillity. | |
| Tattha yoniso manasikārabahulīkāro, ayamāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya uppannassa vā passaddhisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī"ti (saṃ. ni. 5.232). | [134] Wise attention much practiced therein is the nutriment for the arising of the unarisen tranquillity enlightenment factor, or leads to the growth, fulfilment, development and perfection of the arisen tranquillity enlightenment factor.” | |
| Tathā "atthi, bhikkhave, samathanimittaṃ abyagganimittaṃ. | Likewise: “Bhikkhus, there is the sign of serenity, the sign of non-diversion. | |
| Tattha yoniso manasikārabahulīkāro, ayamāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya uppannassa vā samādhisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī"ti (saṃ. ni. 5.232). | Wise attention, much practiced, therein is the nutriment for the arising of the unarisen concentration enlightenment factor, or it leads to the growth, fulfilment, development and perfection of the arisen concentration enlightenment factor.” | |
| Tathā "atthi, bhikkhave, upekkhāsambojjhaṅgaṭṭhāniyā dhammā. | Likewise: “Bhikkhus, there are states productive of the equanimity enlightenment factor. | |
| Tattha yoniso manasikārabahulīkāro, ayamāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya uppannassa vā upekkhāsambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī"ti (saṃ. ni. 5.232). | Wise attention, much practiced, therein is the nutriment for the arising of the unarisen equanimity enlightenment factor, or it leads to the growth, fulfilment, development and perfection of the arisen equanimity enlightenment factor” (S V 104). | |
| Tattha yathāssa passaddhiādayo uppannapubbā, taṃ ākāraṃ sallakkhetvā tesaṃ uppādanavasena pavattamanasikārova tīsupi padesu yoniso manasikāro nāma. | 59.Herein wise attention given to the three instances is attention occurring in arousing tranquillity, etc., by observing the way in which they arose in him earlier. | |
| Samathanimittanti ca samathassevetamadhivacanaṃ. | The sign of serenity is a term for serenity itself, | |
| Avikkhepaṭṭhena ca tasseva abyagganimittanti. | and non-diversion is a term for that too in the sense of non-distraction. | |
| Apica satta dhammā passaddhisambojjhaṅgassa uppādāya saṃvattanti paṇītabhojanasevanatā, utusukhasevanatā, iriyāpathasukhasevanatā, majjhattapayogatā, sāraddhakāyapuggalaparivajjanatā, passaddhakāyapuggalasevanatā, tadadhimuttatāti. | 60.There are, besides, seven things that lead to the arising of the tranquillity enlightenment factor: (i) using superior food, (ii) living in a good climate, (iii) maintaining a pleasant posture, (iv) keeping to the middle, (v) avoidance of violent persons, (vi) cultivation of persons tranquil in body, (vii) resoluteness upon that [tranquillity]. | |
| Ekādasa dhammā samādhisambojjhaṅgassa uppādāya saṃvattanti vatthuvisadatā, nimittakusalatā, indriyasamattapaṭipādanatā, samaye cittassa niggahaṇatā, samaye cittassa paggahaṇatā, nirassādassa cittassa saddhāsaṃvegavasena sampahaṃsanatā, sammāpavattassa ajjhupekkhanatā, asamāhitapuggalaparivajjanatā, samāhitapuggalasevanatā, jhānavimokkhapaccavekkhaṇatā, tadadhimuttatāti. | 61.Eleven things lead to the arising of the concentration enlightenment factor: (i) making the basis clean, (ii) skill in the sign, (iii) balancing the faculties, (iv) restraining the mind on occasion, (v) exerting the mind on occasion, (vi) encouraging the listless mind by means of faith and a sense of urgency, (vii) looking on with equanimity at what is occurring rightly, (viii) avoidance of unconcentrated persons, (ix) cultivation of concentrated persons, (x) reviewing of the jhānas and liberations, (xi) resoluteness upon that [concentration]. | |
| Pañca dhammā upekkhāsambojjhaṅgassa uppādāya saṃvattanti sattamajjhattatā, saṅkhāramajjhattatā, sattasaṅkhārakelāyanapuggalaparivajjanatā, sattasaṅkhāramajjhattapuggalasevanatā, tadadhimuttatāti. | 62.Five things lead to the arising of the equanimity enlightenment factor: (i) maintenance of neutrality towards living beings; (ii) maintenance of neutrality towards formations (inanimate things); (iii) avoidance of persons who show favouritism towards beings and formations; (iv) cultivation of persons who maintain neutrality towards beings and formations; (v) resoluteness upon that [equanimity]. | |
| Iti imehākārehi ete dhamme uppādento passaddhisambojjhaṅgādayo bhāveti nāma. | So by arousing these things in these ways he develops the tranquillity enlightenment factor, as well as the others. | |
| Evaṃ yasmiṃ samaye cittaṃ niggahetabbaṃ tasmiṃ samaye cittaṃ niggaṇhāti. | This is how he restrains the mind on an occasion when it should be restrained. | |
| 66.Kathaṃ yasmiṃ samaye cittaṃ sampahaṃsitabbaṃ, tasmiṃ samaye cittaṃ sampahaṃseti? | 63. 6. How does he encourage the mind on an occasion when it should be encouraged? | |
| Yadāssa paññāpayogamandatāya vā upasamasukhānadhigamena vā nirassādaṃ cittaṃ hoti, tadā naṃ aṭṭhasaṃvegavatthupaccavekkhaṇena saṃvejeti. | When his mind is listless owing to sluggishness in the exercise of understanding or to failure to attain the bliss of peace, then he should stimulate it by reviewing the eight grounds for a sense of urgency. | |
| Aṭṭha saṃvegavatthūni nāma jātijarābyādhimaraṇāni cattāri, apāyadukkhaṃ pañcamaṃ, atīte vaṭṭamūlakaṃ dukkhaṃ, anāgate vaṭṭamūlakaṃ dukkhaṃ, paccuppanne āhārapariyeṭṭhimūlakaṃ dukkhanti. | These are the four, namely, birth, aging, sickness, and death, with the suffering of the states of loss as the fifth, and also the suffering in the past rooted in the round [of rebirths], the suffering in the future rooted in the round [of rebirths], and the suffering in the present rooted in the search for nutriment. | |
| Buddhadhammasaṅghaguṇānussaraṇena cassa pasādaṃ janeti. | And he creates confidence by recollecting the special qualities of the Buddha, the Dhamma, and the Sangha. | |
| Evaṃ yasmiṃ samaye cittaṃ sampahaṃsitabbaṃ, tasmiṃ samaye cittaṃ sampahaṃseti. | This is how he encourages the mind on an occasion when it should be encouraged. | |
| Kathaṃ yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ, tasmiṃ samaye cittaṃ ajjhupekkhati? | 64. 7. How does he look on at the mind with equanimity on an occasion when it should be looked on at with equanimity? | |
| Yadāssa evaṃ paṭipajjato alīnaṃ anuddhataṃ anirassādaṃ ārammaṇe samappavattaṃ samathavīthipaṭipannaṃ cittaṃ hoti, tadāssa paggahaniggahasampahaṃsanesu na byāpāraṃ āpajjati, sārathi viya samappavattesu assesu. | When he is practicing in this way and his mind follows the road of serenity, occurs evenly on the object, and is unidle, unagitated and not listless, then he is not interested to exert or restrain or encourage it; he is like a charioteer when the horses are progressing evenly. | |
| Evaṃ yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ, tasmiṃ samaye cittaṃ ajjhupekkhati. | This is how he looks on at the mind with equanimity on an occasion when it should be looked on at with equanimity. | |
| Asamāhitapuggalaparivajjanatā nāma nekkhammapaṭipadaṃ anāruḷhapubbānaṃ anekakiccapasutānaṃ vikkhittahadayānaṃ puggalānaṃ ārakā pariccāgo. | 65.8. Avoidance of unconcentrated persons is keeping far away from persons who have never trodden the way of renunciation, who are busy with many affairs, and whose hearts are distracted. | |
| Samāhitapuggalasevanatā nāma nekkhammapaṭipadaṃ paṭipannānaṃ samādhilābhīnaṃ puggalānaṃ kālena kālaṃ upasaṅkamanaṃ. | 9. Cultivation of concentrated persons is approaching periodically persons who have trodden the way of renunciation and obtained concentration. | |
| Tadadhimuttatānāma samādhiadhimuttatā samādhigarusamādhininnasamādhipoṇasamādhipabbhāratāti attho. | 10. Resoluteness upon that is the state of being resolute upon concentration; the meaning is, giving concentration importance, tending, leaning and inclining to concentration. | |
| Evametaṃ dasavidhaṃ appanākosallaṃ sampādetabbaṃ. | This is how the tenfold skill in concentration should be undertaken. | |
| 67. | 66. | |
| Evañhi sampādayato, appanākosallaṃ imaṃ; | Any man who acquires this sign, This tenfold skill will need to heed | |
| Paṭiladdhe nimittasmiṃ, appanā sampavattati. | In order for absorption to gain Thus achieving his bolder goal. | |
| Evañhi paṭipannassa, sace sā nappavattati; | But if in spite of his efforts No result comes that might requite | |
| Tathāpi na jahe yogaṃ, vāyametheva paṇḍito. | His work, still a wise wight persists, Never this task relinquishing, [136] | |
| Hitvā hi sammāvāyāmaṃ, visesaṃ nāma māṇavo; | Since a tiro, if he gives up, Thinking not to continue in | |
| Adhigacche parittampi, ṭhānametaṃ na vijjati. | The task, never gains distinction Here no matter how small at all. | |
| Cittappavattiākāraṃ, tasmā sallakkhayaṃ budho; | A man wise in temperament17 Notices how his mind inclines: |
Comm. NT: 17. Buddha—“possessed of wit”: not in PED; see M-a I 39. Все комментарии (1) |
| Samataṃ vīriyasseva, yojayetha punappunaṃ. | Energy and serenity Always he couples each to each. | |
| Īsakampi layaṃ yantaṃ, paggaṇhetheva mānasaṃ; | Now, his mind, seeing that it holds back, He prods, now the restraining rein | |
| Accāraddhaṃ nisedhetvā, samameva pavattaye. | Tightening, seeing it pull too hard; Guiding with even pace the race. | |
| Reṇumhi uppaladale, sutte nāvāya nāḷiyā; | Well-controlled bees get the pollen; Well-balanced efforts meet to treat | |
| Yathā madhukarādīnaṃ, pavatti sammavaṇṇitā. | Leaves, thread, and ships, and oil-tubes too, Gain thus, not otherwise, the prize. | |
| Līnauddhatabhāvehi, mocayitvāna sabbaso; | Let him set aside this lax Also this agitated state, | |
| Evaṃ nimittābhimukhaṃ, mānasaṃ paṭipādayeti. | Steering here his mind at the sign As the bee and the rest suggest. |