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239.Ānāpānassatiyā anantaraṃ uddiṭṭhaṃ pana upasamānussatiṃ bhāvetukāmena rahogatena paṭisallīnena – "yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā virāgo tesaṃ dhammānaṃ aggamakkhāyati, yadidaṃ madanimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo taṇhakkhayo virāgo nirodho nibbāna"nti (a. ni. 4.34; itivu. 90) evaṃ sabbadukkhūpasamasaṅkhātassa nibbānassa guṇā anussaritabbā. 245. One who wants to develop the recollection of peace mentioned next to mindfulness of breathing (III.105) should go into solitary retreat and recollect the special qualities of Nibbāna, in other words, the stilling of all suffering, as follows: “Bhikkhus, in so far as there are dhammas, whether formed or unformed, fading away is pronounced the best of them, that is to say, the disillusionment of vanity, the elimination of thirst, the abolition of reliance, the termination of the round, the destruction of craving, fading away, cessation, Nibbāna” (A II 34).
Tattha yāvatāti yattakā. 246. Herein in so far as means as many as.
Dhammāti sabhāvā. Dhammas [means] individual essences.69 Sabhāva has not the extreme vagueness of its parent bhāva, which can mean anything between “essence” (see e.g. Dhs-a 61) and “-ness” (e.g. natthibhāva...
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Saṅkhatā vā asaṅkhatā vāti saṅgamma samāgamma paccayehi katā vā akatā vā. Whether formed or unformed: whether made by conditions going together, coming together, or not so made.70 Comm. NT:
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Virāgo tesaṃ dhammānaṃaggamakkhāyatīti tesaṃ saṅkhatāsaṅkhatadhammānaṃ virāgo aggamakkhāyati seṭṭho uttamoti vuccati. Fading away is pronounced the best of them: of these formed and unformed dhammas, fading away is pronounced the best, is called the foremost, the highest.
Tattha virāgoti na rāgābhāvamattameva, atha kho yadidaṃ madanimmadano - pe - nibbānanti yo so madanimmadanotiādīni nāmāni asaṅkhatadhammo labhati, so virāgoti paccetabbo. 247. Herein fading away is not mere absence of greed, but rather it is that unformed dhamma which, while given the names “disillusionment of vanity,” etc., in the clause, “that is to say, the disillusionment of vanity, … Nibbāna,” is treated basically as fading away.71 Comm. NT: 71.
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So hi yasmā tamāgamma sabbepi mānamadapurisamadādayo madā nimmadā amadā honti vinassanti, tasmā madanimmadanoti vuccati. It is called disillusionment of vanity because on coming to it all kinds of vanity (intoxication), such as the vanity of conceit, and vanity of manhood, are disillusioned, undone, done away with.72 Comm. NT: 72
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Yasmā ca tamāgamma sabbāpi kāmapipāsā vinayaṃ abbhatthaṃ yāti, tasmā pipāsavinayoti vuccati. And it is called elimination of thirst because on coming to it all thirst for sense desires is eliminated and quenched.
Yasmā pana tamāgamma pañcakāmaguṇālayā samugghātaṃ gacchanti, tasmā ālayasamugghātoti vuccati. But it is called abolition of reliance because on coming to its reliance on the five cords of sense desire is abolished.
Yasmā ca tamāgamma tebhūmakaṃ vaṭṭaṃ upacchijjati, tasmā vaṭṭupacchedoti vuccati. It is called termination of the round because on coming to it the round of the three planes [of existence] is terminated.
Yasmā pana tamāgamma sabbaso taṇhā khayaṃ gacchati virajjati nirujjhati ca, tasmā taṇhakkhayo virāgo nirodhoti vuccati. It is called destruction of craving because on coming to it craving is entirely destroyed, fades away and ceases.
Yasmā panesa catasso yoniyo pañca gatiyo satta viññāṇaṭṭhitiyo nava ca sattāvāse aparāparabhāvāya vinanato ābandhanato saṃsibbanato vānanti laddhavohārāya taṇhāya nikkhanto nissaṭo visaṃyutto, tasmā nibbānanti vuccatīti. It is called Nibbāna (extinction) because it has gone away from (nikkhanta), has escaped from (nissaṭa), is dissociated from craving, which has acquired in common usage the name “fastening” (vāna) because, by ensuring successive becoming, craving serves as a joining together, a binding together, a lacing together, of the four kinds of generation, five destinies, seven stations of consciousness and nine abodes of beings.73 Comm. NT: 73. Modern etymology derives the word Nibbāna (Skr. nirvāṇa) from the negative prefix nir plus the root vā (to blow). The original litera...
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Evametesaṃ madanimmadanatādīnaṃ guṇānaṃ vasena nibbānasaṅkhāto upasamo anussaritabbo. 248. This is how peace, in other words, Nibbāna, should be recollected according to its special qualities beginning with disillusionment of vanity.
Ye vā panaññepi bhagavatā – "asaṅkhatañca vo, bhikkhave, desessāmi… saccañca… pārañca… sududdasañca… ajarañca… dhuvañca… nippapañcañca… amatañca… sivañca… khemañca… abbhutañca… anītikañca… abyābajjhañca… visuddhiñca… dīpañca… tāṇañca … leṇañca vo, bhikkhave, desessāmī"tiādīsu (saṃ. ni. 4.366) suttesu upasamaguṇā vuttā, tesampi vasena anussaritabboyeva. But it should also be recollected according to the other special qualities of peace stated by the Blessed One in the suttas beginning with: “Bhikkhus, I shall teach you the unformed … the truth … the other shore … the hard-to-see … the undecaying … the lasting … the undiversified … the deathless … the auspicious … the safe … the marvellous … the intact … the unafflicted … the purity … the island … the shelter ….” (S IV 360–72).74
Tassevaṃ madanimmadanatādiguṇavasena upasamaṃ anussarato neva tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosa… na mohapariyuṭṭhitaṃ cittaṃ hoti. 249. As he recollects peace in its special qualities of disillusionment of vanity, etc., in this way, then: “On that occasion his mind is not obsessed by greed or obsessed by hate or obsessed by delusion; his mind has rectitude on that occasion, being inspired by peace” (see VII.65, etc.).
Ujugatamevassa tasmiṃ samaye cittaṃ hoti upasamaṃ ārabbhāti buddhānussatiādīsu vuttanayeneva vikkhambhitanīvaraṇassa ekakkhaṇe jhānaṅgāni uppajjanti. So when he has suppressed the hindrances in the way already described under the recollection of the Enlightened One, etc., the jhāna factors arise in a single moment.
Upasamaguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā appanaṃ appatvā upacārappattameva jhānaṃ hoti. But owing to the profundity of the special qualities of peace, or owing to his being occupied in recollecting special qualities of various kinds, the jhāna is only access and does not reach absorption.
Tadetamupasamaguṇānussaraṇavasena upasamānussaticceva saṅkhyaṃ gacchati. And that jhāna itself is known as “recollection of peace” too because it arises by means of the special qualities of peace.
Cha anussatiyo viya ca ayampi ariyasāvakasseva ijjhati, evaṃ santepi upasamagarukena puthujjanenāpi manasi kātabbā. 250. And as in the case of the six recollections, this also comes to success only in a noble disciple. Still, though this is so, it can nevertheless also be brought to mind by an ordinary person who values peace.
Sutavasenāpi hi upasame cittaṃ pasīdati. For even by hearsay the mind has confidence in peace.
Imañca pana upasamānussatiṃ anuyutto bhikkhu sukhaṃ supati, sukhaṃ paṭibujjhati, santindriyo hoti santamānaso hirottappasamannāgato pāsādiko paṇītādhimuttiko sabrahmacārīnaṃ garu ca bhāvanīyo ca. 251. A bhikkhu who is devoted to this recollection of peace sleeps in bliss and wakes in bliss, his faculties are peaceful, his mind is peaceful, he has conscience and shame, he is confident, he is resolved [to attain] the superior [state], he is respected and honoured by his fellows in the life of purity.
Uttari appaṭivijjhanto pana sugatiparāyano hoti. And even if he penetrates no higher, he is at least headed for a happy destiny.
Tasmā have appamatto, bhāvayetha vicakkhaṇo; So that is why a man of wit Untiringly devotes his days
Evaṃ anekānisaṃsaṃ, ariye upasame satinti. To mind the noble peace, which can Reward him in so many ways.
Idaṃ upasamānussatiyaṃ vitthārakathāmukhaṃ. This is the section dealing with the recollection of peace in the detailed explanation.
Iti sādhujanapāmojjatthāya kate visuddhimagge composed for the purpose of gladdening good people. in the Path of Purification
Samādhibhāvanādhikāre in the Treatise on the Development of Concentration
Anussatikammaṭṭhānaniddeso nāma called “The Description of Recollections as Meditation Subjects”
Aṭṭhamo paricchedo. The eighth chapter
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