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Visesato kāyo ca vedanā ca assādassakāraṇanti tappahānatthaṃ tesu taṇhāvatthūsu oḷārikasukhumesu asubhadukkhabhāvadassanāni mandatikkhapaññehi taṇhācaritehi sukarānīti tāni tesaṃ "visuddhimaggo"ti vuttāni tathā "niccaṃ attā"ti abhinivesavatthutāya diṭṭhiyā visesakāraṇesu cittadhammesu aniccānattatādassanāni sarāgādivasena saññāphassādivasena nīvaraṇādivasena ca nātippabhedaatippabhedagatesu tesu tappahānatthaṃ mandatikkhapaññānaṃ diṭṭhicaritānaṃ sukarānīti tesaṃ tāni "visuddhimaggo"ti vuttāni.
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Drawing distinctions, it is said: Body and feeling are the cause of zest [assadassa karana]. For the rejection of that zest of body, by the dull-witted [manda] man of the craving type [tanhacarita], the seeing [dassana] of the ugly [asubha] in the body, the coarse object [olarika arammana], which is the basis of craving [tanha vatthu], is convenient. To that type of man the contemplation on corporeality, the First Arousing of Mindfulness, is the Path to Purity [Visuddhi Magga]. For the abandoning of that zest, by the keen-witted [tikha] man of the craving type, the seeing of suffering in feeling, the subtle object [sukhuma arammana], which is the basis of craving, is convenient, and for him the contemplation on feeling, the Second Arousing of Mindfulness, is the Path to Purity. For the dull-witted man of the theorizing type [ditthi carita] it is convenient to see consciousness [citta] in the fairly simple way it is set forth in this discourse, by way of impermanence [aniccata], and by way of such divisions as mind-with-lust [saragadi vasena], in order to reject the notion of permanence [nicca sañña] in regard to consciousness. Consciousness is a special condition [visesa karana] for the wrong view due to a basic belief in permanence [niccanti abhinivesa vatthutaya ditthiya]. The contemplation on consciousness, the Third Arousing of Mindfulness, is the Path to Purity of this type of man. For the keen-witted man of the theorizing type it is convenient to see mental objects or things [dhamma], according to the manifold way set forth in this discourse, by way of perception, sense-impression and so forth [nivaranadi vasena], in order to reject the notion of a soul [atta sañña] in regard to mental things. Mental things are special conditions for the wrong view due to a basic belief in a soul [attanti abhinivesa vatthutaya ditthiya]. For this type of man the contemplation on mental objects, the Fourth Arousing of Mindfulness, is the Path to Purity.
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Ettha ca yathā cittadhammānampi taṇhāya vatthubhāvo sambhavati, tathā kāyavedanānampi diṭṭhiyāti satipi nesaṃ catunnampi taṇhādiṭṭhiyā vatthubhāve yo yassa sātisayapaccayo, taṃdassanatthaṃ visesaggahaṇaṃ katanti daṭṭhabbaṃ.
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Consciousness and mental objects are decisive factors of craving as well as of theorizing. And body and feeling are decisive factors of theorizing as well as of craving. Yet to point out that which is stronger in body and feeling, namely, craving, and that which is stronger in consciousness and mental objects, namely, theorizing, distinctions have been drawn.
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Tikkhapaññasamathayāniko oḷārikārammaṇaṃ pariggaṇhanto tattha aṭṭhatvā jhānaṃ samāpajjitvā vuṭṭhāya vedanaṃ pariggaṇhātīti vuttaṃ.
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The keen-witted man pursuing the path of quietude lays hold of the gross subject of meditation, but he does not stay in that. He lays hold of feeling, the subtle subject of meditation, by way of the factors of absorption [jhana] after attaining to and emerging from the absorption reached with the material body as subject.
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"Oḷārikārammaṇe asaṇṭhahanato"ti.
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Because he does not continue to stay in the coarse.
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Vipassanāyānikassa pana sukhume citte dhammesu ca cittaṃ pakkhandatīti cittadhammānupassanānaṃ mandatikkhapaññāvipassanāyānikānaṃ visuddhimaggatā vuttā.
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Since the heart of the man pursuing the path of insight takes to the contemplation of subtle consciousness and mental object, these have been spoken of as the Path to Purity for the man, dull-witted or keen-witted, pursuing insight.
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