Homage to the Blessed One, the Worthy One, the Perfectly Enlightened One
In the Minor Collection
The Guide Text
1.
First Plane of the Explanation of the Noble Truths
Homage to the Perfectly Self-awakened Ones, the seers of ultimate reality
For those who have attained the perfection of qualities beginning with morality.
1. Two causes, two conditions for the arising of right view in a disciple - the utterance of another connected with truth, and internally wise attention. Therein, what is the utterance of another? That which is teaching from another, exhortation, instruction, talk on truth, conformity with truth. Four truths – suffering, origin, cessation, path. Of these four truths, that which is teaching, instruction, revelation, analysis, making manifest, elucidation - this is called the utterance in conformity with truth.
2. Therein, what is internal wise attention?
Internal wise attention is that which, in the Teaching as taught, without directing attention to an external object, is wise attention - this is called wise attention.
That manner is the wise door, method, means. Just as a man rubbing a dry stick free from sap with a dry upper fire-stick on dry ground would be capable of achieving fire. What is the reason for this? It is the wise means for achieving fire. Just so, one who attends to this undistorted teaching of the Teaching concerning suffering, origin, cessation and path - this is called wise attention.
Just as three similes, unheard and never heard before, come to mind. Whoever indeed has not abandoned lust towards sensual pleasures, etc. two similes should be made regarding unwise attention, as stated in the latter. Therein, whatever is the utterance of another and whatever is internal wise attention - these are the two conditions. Whatever wisdom arises through the utterance of another - this is called wisdom gained through learning. Whatever wisdom arises through internal wise attention - this is called wisdom gained through reflection. These two wisdoms should be known. And the former two conditions. These two causes, two conditions are for the arising of right view in a disciple.
3. Therein, one who does not understand the meaning of the utterance of another connected with truth when taught will become one who experiences the meaning - this is not possible. And one who experiences the meaning will attend wisely - this is not possible. One who understands the meaning of the utterance of another connected with truth when taught will become one who experiences the meaning - this is possible. And one who experiences the meaning will attend wisely - this is possible. This is the cause, this is the object, this is the means for a disciple's deliverance; there is no other. This one, not being engaged together with understanding the meaning of the discourse, nor by pursuit of the utterance, not understanding the meaning of the utterance of another, is unable to attain a super-human achievement, a sufficient noble knowledge and vision; therefore, by one desiring to attain Nibbāna, meanings should be sought through what is gained by learning. Therein, for the search, this is the sequence: sixteen guides, five methods, eighteen root terms.
Therein, this is the summary verse
Eighteen root terms, pointed out by one of the Kaccāyana clan.
4. Therein, what are the sixteen guides?
The Teaching, investigation, fitness, proximate cause, characteristic, fourfold array, conversion, classification, reversal, synonym, description, descent, correction, determination, requisite, attribution - these are the sixteen guides.
Therein, the summary verse
Fourfold array and conversion, classification and reversal.
Determination, requisite, attribution as the sixteenth -;
5. Therein, what are the five methods?
The Nandiyāvaṭṭa, the Tipukkhala, the Sīhavikkīḷita, the Disālocana, and the Aṅkusa - thus.
Therein, the summary verse
The Sīhavikkīḷita by name, that is the third method.
The fifth is named Aṅkusa, all five methods are known.
6. Therein, what are the eighteen root terms?
Ignorance, craving, greed, hate, delusion, perception of beauty, perception of pleasure, perception of permanence, perception of self, serenity, insight, non-greed, non-hate, non-delusion, perception of foulness, perception of suffering, perception of impermanence, perception of non-self - these are the eighteen root terms. Therein, nine terms are unwholesome, where all that is unwholesome comes together. Nine terms are wholesome, where all that is wholesome comes together.
What are the nine unwholesome terms where all that is unwholesome comes together?
From ignorance up to perception of self - these are the nine unwholesome terms, where all that is unwholesome comes together.
What are the nine wholesome terms where all that is wholesome comes together?
From serenity up to perception of non-self - these are the nine wholesome terms, where all that is wholesome comes together. These are the eighteen root terms.
Therein, these are the summary verses
And the four illusions - the plane of mental defilements, nine terms.
All this is wholesome - the plane of faculties, nine terms.
Nine root terms in each group, from both sides eighteen root terms.
Of these eighteen root terms, the nine unwholesome terms - this is the origin of suffering; the nine wholesome terms - this is the practice leading to the cessation of suffering. Thus, suffering is the fruit of the origin; cessation is the fruit of the practice leading to the cessation of suffering. These four noble truths were taught by the Blessed One at Bārāṇasī.
7. Therein, for the noble truth of suffering, immeasurable syllables, terms, phrases, modes, languages, and expositions have been taught for the explanation, elucidation, revelation, analysis, manifestation, and declaration of this very meaning - thus for all the truths. Thus each truth should be sought through immeasurable syllables, terms, phrases, modes, languages, and expositions; and that phrasing through the diversity of meaning, but the meaning itself through the diversity of phrasing.
For whoever, whether ascetic or brahmin, would say thus: "Having rejected this suffering, I will declare another suffering" - for him it would be mere words, and when questioned he would not be able to answer. Thus are the truths. On the night when the Blessed One fully awakened, and on the night when he attained final Nibbāna by non-clinging, whatever was spoken by the Blessed One in between - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism - all that is the wheel of the Teaching set in motion. Nothing of the Buddhas, the Blessed Ones' teaching of the Teaching is outside the wheel of the Teaching; all that discourse should be sought in the noble teachings. Therein, for comprehension, these four noble truths are lights of assemblies, stable.
Therein, what is pain? Birth, ageing, illness, death - in brief, the five aggregates of clinging are suffering. Therein, this is the exposition of characteristics: birth has the characteristic of manifestation; ageing has the characteristic of maturation; illness has the characteristic of the suffering of suffering; death has the characteristic of passing away; sorrow has the characteristic of separation from the dear, change, and tormenting; lamentation has the characteristic of wailing; pain has the characteristic of bodily affliction; displeasure has the characteristic of mental affliction; anguish has the characteristic of burning with defilements; association with the unpleasant has the characteristic of conjunction with the disagreeable; separation from the dear has the characteristic of absence of the agreeable; loss has the characteristic of turning away from one's intention; the five aggregates of clinging have the characteristic of not being fully understood; ageing and death have the characteristic of maturation and passing away; passing away and rebirth have the characteristic of manifestation and passing away; origin has the characteristic of conception and production; cessation has the characteristic of abandoning the origin; the path has the characteristic of eradicating the underlying tendencies. Suffering has the characteristic of illness; origin has the characteristic of perceiving; the path has the characteristic of leading to liberation; cessation has the characteristic of peace. The Nibbāna element without residue of clinging has the characteristic of cessation of the state of non-conception; suffering and origin, suffering and cessation, suffering and path, origin and suffering, origin and cessation, origin and path, cessation and origin, cessation and suffering, cessation and path, path and cessation, path and origin, path and suffering.
8. Therein, these are the discourses.
Having arisen, he goes on, and going does not turn back."
There are these eight, Ānanda, rebirths through giving - a discourse in the Ekuttarika - this is birth.
Therein, what is ageing?
They brood like old herons, in a pond where the fish are gone.
Five advanced signs among the gods - this is ageing.
Therein, what is illness?
O warrior, the fruit of action, for the world does not lead away action.
Three sick persons – this is illness.
Therein, what is death?
Both small and great, whether ripe or raw;
All have breaking as their end, so is the life of mortals.
Having seen this too, one should wander unselfish, not making attachment to existences.
The Udakappana Discourse - this is death.
Therein, what is sorrow?
He grieves, he suffers, having seen his own defiled action.
Three kinds of misconduct - this is sorrow.
Therein, what is lamentation?
Brought to suffering, they lament, "What shall we become when we have passed away from here?"
Three failures - this is lamentation.
Therein, what is pain?
Blazing like fire, crowded with masses of flames.
That is indeed a great fever - the discourse in the Saṃyutta in the Sacca-saṃyutta - this is pain.
Therein, what is displeasure?
Having heard the shouting of others, such a one becomes ashamed.
These two mental states causing remorse - this is displeasure.
Therein, what is anguish?
So my heart burns, having heard of the lotus that has arisen.
Three fires - this is anguish.
Therein, what is association with the unpleasant?
So one's own actions lead to an unfortunate realm one who indulges too much.
These two misrepresent the Tathāgata - the discourse in the Ekuttarika in the pairs - this is association with the unpleasant.
Therein, what is separation from the beloved?
So too a beloved person, a ghost who has died, one does not see.
Those gods, having understood the nature of passing away, instruct with three statements. This is separation from the beloved.
For one desiring sensual pleasures, for that being in whom desire has arisen;
If those sensual pleasures decline, he is transformed like one pierced by a dart.
In brief, the five aggregates of clinging are suffering.
These terrible worldly gains, where beings are worldlings.
These five, monks, are the aggregates - this is pain.
Therein, what are ageing and death?
Or even if life is without difficulty, then indeed one dies of old age.
In the Saṃyutta, in the Pasenadi Saṃyutta, the discourse "My grandmother has died" - this is ageing and death.
Therein, what are passing away and rebirth?
According to their actions they will go, experiencing the fruits of their own actions."
This is passing away and rebirth.
By these discourses and by other similar ones, having known suffering by characteristic through the ninefold discourse that has entered into them, both the common and the uncommon noble truth of suffering should be explained. By verses, verses should be inferred, or by explanations, an explanation - this is pain.
9. Therein, what is the origin of suffering?
For surely those attached by attachment to mental fetters would never cross the flood, vast and great.
The discourse on the four mental corruptions - this is the origin of suffering.
Therein, what is the cessation of suffering?
Who is free from greed, unselfish, desireless,
With wrath dispelled, with self perfectly quenched;
He is a brahmin, he is an ascetic, he is a monk.
These two liberations: liberation of mind through the fading away of lust; and liberation by wisdom through the fading away of ignorance - this is cessation.
Therein, what is path?
The noble eightfold path - this is the deception of Māra.
These seven, monks, are the factors of enlightenment - this is the path.
Therein, what are the four noble truths?
And whatever is their cessation, thus speaks the Great Ascetic."
Phenomena arising from a cause are suffering, the cause is the origin - this is the word of the Blessed One. This teaching is what is cessation; for whoever dwells observing gratification in phenomena subject to mental fetters. Mental defilements and craving increase; with craving as condition, clinging, etc. Thus is the origin of this whole mass of suffering. Therein, whatever is the mental fetter - this is the origin. Whatever phenomena are subject to mental fetters, and whatever sorrow, lamentation, pain, displeasure, and anguish come to be - this is pain. Whatever is the observation of danger in phenomena subject to mental fetters - this is the path. One is released from birth, from ageing, from diseases, from death, from sorrows, from lamentations, as far as from anguishes - this is Nibbāna. These are the four truths.
Therein, what is the Nibbāna element without residue of clinging?
Because of the uprooting of all attachments, the wise ones, all the hundreds of doctrines are dependent.
In the Saṃyutta, the Godhika Saṃyutta.
These are the uncommon discourses. Wherever the truths are explained, there, having brought them down by the characteristic of truth, that meaning should be sought through immeasurable phrases. Therein, the phrasing follows the meaning, and again the meaning follows the phrasing; for each one of those, the four noble truths should be explained through immeasurable phrases by these discourses as they are laid down. By verses that have entered into the five collections, verses should be inferred; by explanation, an explanation. These are the uncommon discourses.
These are their summary verses
The five advanced signs, like a pool with fish eliminated.
Just as of a potter, just as the arrangement of river water.
Greedy for sensual pleasures, engaged, up to the three failures.
Overcome by thoughts, he, and there by those causing remorse.
The stain arisen from iron, false accusation against the Tathāgata.
And the three daughters of Māra, he is transformed like one pierced by a dart.
Little indeed is this life, my grandmother is old.
Attached to sensual pleasures, engaged, and with the four mental corruptions.
This is the very path, there is no other, and the factors of enlightenment well expounded.
Whatever phenomena arise from a cause, those observing the mental fetters.
These ten are their summary verses.
10. Therein, these are the common discourses in which discourses the common truths are taught, in conformity, in reverse, and miscellaneous. Therein, this is the beginning.
Due to avarice and negligence it does not shine forth;
Greed is its smearing, I say, suffering is its great fear."
Therein, whatever is ignorance and avarice, this is the origin. Whatever is the great fear, this is suffering. These are the two truths - suffering and origin. "Mental fetter and phenomena subject to mental fetters" - this is the explanation in the Saṃyutta, in the Citta Saṃyutta. Therein, whatever is the mental fetter, this is the origin. Whatever phenomena are subject to mental fetters, this is suffering. These are the two truths - suffering and origin.
Therein, what are suffering and cessation?
The cycle of birth and wandering is eliminated, there is now no more rebirth."
Whatever is consciousness, this is suffering. Whatever is the arrest of craving for existence, this is the cessation of suffering. "The cycle of birth and wandering is eliminated, there is now no more rebirth" - this is the description. These are the two truths - suffering and cessation. "Monks, there are these two liberations; liberation of mind through the fading away of lust, and liberation by wisdom through the fading away of ignorance." Whatever is consciousness, this is suffering. Whatever is liberation, this is cessation. These are the two truths - suffering and cessation.
Therein, what are suffering and path?
One should fight Māra with the weapon of wisdom, and should protect what is conquered, being without attachment.
Therein, both the body like a pot and the mind like a citadel - this is suffering. That which is "one should fight Māra with the weapon of wisdom" - this is the path. These are the two truths. What, monks, is not yours, that should be abandoned. Whatever is the mental fetter - this is the path. Whatever phenomena are not belonging to a self and are to be abandoned, matter up to consciousness - this is both suffering and the path.
Therein, what is suffering and origin and cessation?
These arise dependent on what is dear, when what is dear is absent, these do not exist.
Whatever are sorrow and lamentation, and whatever suffering of many kinds, whatever arises from love - this is suffering. Whatever is love - this is the origin. Whatever therein is the removal of desire and lust, the non-doing regarding what is dear - this is cessation. These are the three truths. The wandering ascetic Timbaruka returns to "self-made and made by another." According to this investigation - this is suffering. That which, not approaching these two extremes, is the middle practice - with ignorance as condition, activities, up to with birth as condition, ageing and death - this too is both suffering and origin. Consciousness, mentality-materiality, the six sense bases, contact, feeling, existence, birth, ageing and death - this is suffering. Ignorance, activities, craving, clinging - this is the origin. Thus "one should investigate this as self-made" - whatever is suffering in dependent origination, this origin has been declared. From the cessation of ignorance comes the cessation of activities, up to the cessation of ageing and death - this is cessation. These are the three truths: suffering and origin and cessation.
11. Therein, what is suffering and origin and path?
Having known that sensual pleasures are attachment in the world, one who is mindful should train for their removal."
"He who has seen suffering" - this is suffering. "From where it arises" - this is the origin. "What is seen for oneself, from where it arises, up to the training for its removal" - this is the path. These are the three truths.
In the Elevens of the Aṅguttara, the Cowherd Simile Discourse.
Therein, up to perception of material form and whatever is the six sense bases, just as one conceals a wound and whatever is the ford, and just as one obtains lofty joy and gladness connected with the Teaching, and the fourfold and the basis from individual existence - this is suffering. As long as one is a remover of fly eggs - this is the origin. Perception of material form, removal of fly eggs, concealing of wounds, knowledge of the path, and skill in pastures - this is the path. The remaining phenomena, there are causes, there are conditions, there are supports, milked with remainder, and manifold veneration, and phenomena conditioned by good friendship, and knowledge of the path as cause - these are the three truths.
Therein, what is suffering and path and cessation?
A monk constantly concentrated, would know Nibbāna for himself."
Therein, whatever is mindfulness of the body and whatever is the six sense bases, wherever all this is suffering. Whatever is mindfulness of the body and whatever is restraint by morality and whatever is concentration, wherever there is mindfulness - this is the aggregate of wisdom. All the aggregate of morality and the aggregate of concentration - this is the path. Nibbāna is to be known by one dwelling thus. This is cessation - these are the three truths. Having established oneself in morality, two phenomena are to be developed: serenity and insight. Therein, whatever phenomena are conascent with consciousness - this is suffering. Whatever is serenity and whatever is insight - this is the path. Liberation of mind through the fading away of lust, and liberation by wisdom through the fading away of ignorance - this is cessation. These are the three truths.
Therein, what is origin and cessation?
Arising from the root of not knowing, cravings - all have been made to end by me, together with their root."
"Arising from the root of not knowing" - with the former, this is the origin. "All have been made to end by me, together with their root" - this is cessation. These are the two truths. Through not understanding, through not penetrating four phenomena, it should be done in detail. Of noble morality, concentration, wisdom, and liberation. Therein, whoever through not understanding, through not penetrating these four phenomena - this is the origin. Penetration of craving for existence - this is cessation. This is origin and cessation.
Therein, what is origin and path?
Mindfulness is the warding off of them;
I speak of the restraint of streams, by wisdom they are closed."
"Whatever streams" - this is the origin. Whatever wisdom and whatever mindfulness is the warding off and the closing - this is the path. These are the two truths. The Sañcetaniya Sutta, the method of Daḷhanemi's vehicle, was declared in six months. Therein, whatever body, bodily action with crookedness, with hate, with corruption, whatever crookedness, hatefulness, corruptness - this is the origin. Thus verbal action and mental action without crookedness, without hate, without corruption, whatever non-crookedness, non-hatefulness, non-corruptness - this is the path. Thus verbal action and mental action. These are the two truths, origin and path.
Therein, what is origin and cessation and path?
"For one who is dependent there is wavering, for one who is independent there is no wavering. When there is no wavering there is tranquillity, when there is tranquillity there is no inclination. When there is no inclination there is no coming and going. When there is no coming and going there is no passing away and rebirth. When there is no passing away and rebirth there is neither here nor beyond nor in between the two. This itself is the end of suffering."
Therein, the two supports - this is the origin. Whatever is non-dependence and whatever is non-inclination - this is the path. Whatever coming and going does not exist, and passing away and rebirth, and whatever is "this itself is the end of suffering" - this is cessation. These are the three truths. When mindfulness of the body is not established, etc. whatever is knowledge and vision of liberation - this is the origin. The eleven decisive supports for liberation, up to the acquisition of decisive support, one with established mindfulness of the body dwells. Restraint by morality is to be dried up, and whatever is knowledge and vision of liberation - this is the path. Whatever is liberation - this is cessation. These are the three truths. Origin and cessation and path.
12. Therein, what is cessation and path?
And having known non-existence in the world, so far he is a monk with rebirth eliminated.
What is by truth - this is the path. What is with rebirth eliminated - this is cessation. These are the two truths. The five planes of liberation - either the Teacher teaches the Teaching or a certain intelligent fellow in the holy life - should be done in detail. For one who experiences the meaning, gladness arises; in one who is gladdened, rapture arises; until becoming disenchanted, one becomes dispassionate - this is the path. Whatever is liberation, this is cessation. Thus the five planes of liberation in detail. These are the two truths, cessation and path.
These are the common discourses. By these common discourses as they are laid down, having brought them down by penetration and by characteristic, other discourses should be explained by one who does not decline. By verses, verses should be inferred; by explanations, an explanation. And these common ten are augmenters, and one fourfold description is common. And this is the miscellaneous description. One, five, and six, with a portion, all. These two are avoidances, and the former ten. These twelve are augmenters of the truths. To this extent there is no entire discourse, whether explanation or verse. By these twelve augmenters, not to descend, having sought diligently, they should be explained.
Therein, this is the summary. All suffering goes to coming together by seven terms. By which seven? Association with the unpleasant and separation from the dear - by these two terms all suffering should be explained. Of that, there are two supports - body and mind. Therefore it is said "bodily suffering and mental," there is no suffering that is neither bodily nor mental; all suffering should be explained by two sufferings, by bodily and by mental. Included by three kinds of suffering: suffering as suffering, suffering due to activities, and suffering due to change. Thus that all suffering is included by three kinds of suffering. Thus this suffering is threefold. Twofold suffering: bodily and mental. Twofold: association with the unpleasant and separation from the dear. This is sevenfold suffering.
Therein, the origin is threefold, not a fourth, not a fifth. What is the threefold? Craving and view and action. Therein, craving and action are the origin of existence. Likewise, the inferiority and superiority of what has arisen - this is the origin. Thus, whatever inferiority and superiority in the destinations of existence, whatever is included by the three kinds of suffering, and whatever sentient body has been brought about by the two roots for one hindered by ignorance and connected with craving for existence, that too is included by the three kinds of suffering.
Likewise, from illusion, the existence of view is to be gone to. That should be explained in seven ways. One illusion is explained as three, and four bases of illusion. Therein, what is the one illusion? Whatever is a reversed grasping by rejection, a descent, just as one grasps the reversed as "permanent in the impermanent". Thus there are four illusions. This one illusion is distorted as perception, thought, and view. What are the four bases of illusion? Body, feeling, mind, and mental phenomena. Thus, for one gone to illusion, it increases the unwholesome. Therein, illusion of perception increases hate, the unwholesome root. Illusion of thought increases greed, the unwholesome root. Illusion of view increases delusion, the unwholesome root. Therein, three wrong courses are the fruit of hate, the unwholesome root - wrong speech, wrong action, wrong livelihood; three wrong courses are the fruit of greed, the unwholesome root - wrong thought, wrong effort, wrong concentration; two wrong courses are the fruit of delusion, the unwholesome root - wrong view and wrong mindfulness. Thus, the unwholesome with cause and with condition, and the illusions are conditions; the unwholesome roots with cause, these very same by the opposite, neither less nor more, should be explained by two conditions. In cessation and in the path, taking up illusion, from the other side by the opposite, four.
Therein, these are the summary verses
That craving for existence cut off, these two indeed are liberations.
Whatever sorrows and lamentations, and Timbaruka and self-made.
Mindfulness of the body, let there be, serenity and insight.
Whatever streams there are in the world, firmly the form of the rim.
By truth made by oneself, and by the bases of liberation.
In the Peṭakopadesa spoken by Mahākaccāyana, the first plane, the elucidation of the noble truths, was not known by one such as me, Samuddana, while the Blessed One, the Tathāgata, was living.
2.
Second Plane of the Foundation of the Dispensation
13. Therein, what is the establishment of the teaching? The discourse conducive to defilement, the discourse conducive to habituation, the discourse conducive to penetration, the discourse pertaining to one beyond training, conducive to defilement and conducive to habituation, conducive to defilement and conducive to penetration, conducive to defilement and conducive to penetration and pertaining to one beyond training, conducive to habituation and conducive to penetration. Command, fruit, means, command and fruit, fruit and means, command and fruit and means. Gratification, danger, escape, gratification and danger, gratification and escape, danger and escape, gratification and danger and escape. Mundane, supramundane, mundane and supramundane. Action, result, action and result. Described, not described, described and not described. Knowledge, what is to be known, knowledge and what is to be known. Seeing, development, seeing and development. Resultant action, non-resultant action, neither-resultant-nor-non-resultant action. One's own statement, another's statement, one's own statement and another's statement. Being-based, phenomenon-based, being-based and phenomenon-based. Praise, based on one's own statement, based on another's statement, based on one's own statement and based on another's statement. Function, fruit, function and fruit. Permitted, rejected, permitted and rejected. These are the six rejected.
14. Therein, what is the discourse conducive to defilement?
Bound by the kinsman of the heedless, like fish in the mouth of a trap;
They follow ageing and death, like a milk-sucking calf its mother."
Monks, these are the five mental hindrances.
Therein, what is the discourse conducive to habituation?
If with a clear mind one speaks or acts;
From that, happiness follows him, like a shadow that does not depart.
A discourse in the Saṃyutta.
This discourse to Mahānāma the Sakyan, the Blessed One, in the city of Kapilavatthu among the Sakyans, by the method of explanation, trained in faith and morality, trained by another development, that is named in the final time.
Therein, what is the discourse conducive to penetration?
Thus liberated, he crossed over the flood, never crossed before, for non-rebirth."
Ānanda asks the Teacher: "What is the purpose of moral practices?"
Therein, what is the discourse pertaining to one beyond training?
Dispassionate towards enticing things, not irritated by what provokes irritation;
For whom the mind is thus developed, from where will suffering come to him?"
The Blessed One named Sāriputta, a certain elder monk, he having knocked against me without apologising, departs on a journey; an explanation should be given to Sāriputta. Surely, Blessed One, for one in whom mindfulness of the body is not developed and not cultivated, it should be done in detail.
15. Therein, what is conducive to defilement and conducive to habituation?
Therefore open what is covered, thus it will not rain upon that.
"What is covered rains upon" is defilement. "What is opened does not rain upon" is habituation. "Darkness heading for darkness" in detail. Therein, whatever is darkness and whatever is heading for darkness, this is defilement. Whatever is light and whatever is heading for light, this is habituation.
Therein, what is the discourse conducive to defilement and conducive to penetration?
The longing for jewelled earrings, for sons and wives, thoroughly infatuated.
The wise do not call that a strong bondage, whatever longing for sons and wives, this is defilement. "Having cut even this, the wise wander forth, without longing, having abandoned all sensual pleasures" - this is penetration. Whatever is intended, whatever is designed, and whatever is the descent of mentality-materiality. By these four terms is defilement. By the last four is penetration.
Therein, what is the discourse conducive to defilement and conducive to penetration and pertaining to one beyond training?
For in whatever way they imagine it, thereby it becomes otherwise.
What one delights in, that is fear; what one fears, that is suffering;
But this holy life is lived for the abandoning of existence.
Whatever ascetics or brahmins who declared liberation from existence through existence, all of them, I say, are "not liberated from existence." Or whatever ascetics or brahmins who declared escape from existence through non-existence, all of them, I say, have "not escaped from existence." For dependent on clinging this suffering comes into being; with the elimination of all clinging there is no coming into being of suffering. See this world, many, afflicted by ignorance, beings delighting in what has come to be, not freed from existences. For whatever existences there are, everywhere, in every way, all those existences are impermanent, suffering, subject to change.
Craving for existence is abandoned, one does not delight in non-existence;
Through the complete elimination of cravings, the cessation without remainder through dispassion is Nibbāna.
Māra is overcome, the battle is won, such a one has overcome all existences."
"This world is born of torment" up to "suffering" - that which is craving is defilement.
Again taking up: "Whatever ascetics or brahmins who declared liberation from existence through existence, all of them, I say, are unliberated from existence. Or whatever ascetics or brahmins who declared escape from existence through non-existence, I say, have not escaped from existence." This is defilement of wrong view; that is defilement of wrong view and defilement of craving - both of these are defilement. Again taking up: "The holy life is lived for the abandoning of existence," up to "from the origination through the complete elimination of clinging" - this is conducive to penetration. "For that monk who has attained quenching" up to "such a one has overcome all existences" - this pertains to one beyond training. Four persons: one who goes along with the stream is defilement, one of established self and one who goes against the stream is penetration. "Stands on dry ground" - this is the plane of one beyond training.
16. Therein, what is the discourse conducive to habituation and conducive to penetration?
The skilful one abandons evil, through the elimination of lust, hate, and delusion, one is quenched."
"For one who gives, merit increases, for one who is self-controlled, enmity is not accumulated" is habituation. "The skilful one abandons evil, through the elimination of lust, hate, and delusion, one is quenched" is penetration.
For teachings that have entered through the ear, practised in speech, contemplated in mind, thoroughly penetrated by view, five benefits are to be expected. Here, for a certain one, teachings are very learned, retained, not forgotten, practised in speech, contemplated in mind, thoroughly penetrated by view; he, applying himself, striving, endeavouring, attains distinction in this very life. If he does not attain distinction in this very life, he attains it when sick. If he does not attain it when sick, he attains it at the time of death. If he does not attain it at the time of death, having become a god, he attains it. If he does not attain it having become a god, by that lust for the Teaching, by that delight in the Teaching, he attains individual enlightenment.
Therein, this one attains it in this very life; this is penetration. That which attains individual enlightenment in the future state, this is habituation. These sixteen discourses stand encompassing the entire Dispensation. By these sixteen discourses, the ninefold discourse becomes analysed. And that is for one with wisdom, not for one lacking wisdom, for one who is engaged, not for one who is not engaged; for one inactive, dwelling, by nature in the world, defilement moves about. That defilement is threefold - defilement of craving, defilement of wrong view, defilement of misconduct. Rising from that defilement, defilement becomes established in mental states, becomes established in mundane things. Therein, one unskilled from the viewpoint of wrong view, if he fondles that morality and wrong view, for him that is defilement of craving. But if it occurs to him thus: "By this morality or by this ascetic practice or by this holy life I shall become a god or an inferior deity" - for whom there is wrong view, for him there is defilement of wrong view. But if one is established in morality, for one not adhered to, there is the practice of morality and ascetic practices; for that moral one, what is wisely grasped generates non-remorse up to knowledge and vision of liberation; and that for him in this very life, or for one deceased, or in that very state, or successively, in other aggregates - thus it is heard: "Good conduct leads to habituation" - this is called the discourse conducive to habituation. Therein, for one established in morality, the mind is free from mental hindrances; from that, for the abandoning of identity view, the Blessed One teaches the Teaching. He attains the absolute goal, Nibbāna; whether within the Dispensation, he attains absolute Nibbāna, or in one sitting the six direct knowledges. Therein, two persons attain the noble Teaching: the faith-follower and the follower of the Teaching. Therein, the follower of the Teaching is one who understands quickly, the faith-follower is one who needs to be guided. Therein, one who understands quickly is twofold - someone with sharp faculties, someone with soft faculties. Therein, one who needs to be guided is also twofold - someone with sharp faculties, someone with soft faculties. Therein, whoever is one who understands quickly with soft faculties, and whoever is one who needs to be guided with sharp faculties, these persons have unequal faculties. Therein, these persons with equal faculties decline from one who understands quickly, one who understands through elaboration from one who needs to be guided; these of the middle ground are ones who understand through elaboration. These are the three persons.
17. Therein, the fourth and fifth are one who understands quickly, one who understands through elaboration, and one who needs to be guided. Therein, the person who understands quickly, having obtained the faculties, standing on the plane of seeing, attains the fruition of stream-entry, and becomes one who has sown the seed of rebirth one last time - this is the first stream-enterer. Therein, the person who understands through elaboration, having obtained the faculties, standing on the plane of seeing, attains the fruition of stream-entry, and becomes a family-to-family goer - this is the second stream-enterer. Therein, the person who needs to be guided, having obtained the faculties, standing on the plane of seeing, attains the fruition of stream-entry, and becomes one with seven rebirths at the utmost - this is the third stream-enterer. These three persons are established in the fruition of stream-entry through the difference in faculties.
One who understands quickly becomes one who has sown the seed of rebirth one last time, one who understands through elaboration becomes a family-to-family goer, one who needs to be guided becomes one with seven rebirths at the utmost. This is the discourse conducive to penetration. But if one strives further beyond that, one attains the absolute goal, Nibbāna. Therein, the person who understands quickly who has sharp faculties, those become two persons - having attained the fruition of non-returning, an attainer of final nibbāna in the interval and an attainer of final nibbāna after the interval. Therein, the person who understands through elaboration who has sharp faculties, those become two persons - they attain the fruition of non-returning, an attainer of final nibbāna without exertion and an attainer of final nibbāna through exertion. Therein, one who needs to be guided, attaining the fruition of non-returning, becomes an upstream-goer heading toward the Akaniṭṭha realm. One who understands quickly and one who understands through elaboration - through the diversity of faculties, the person who understands quickly with sharp faculties becomes an attainer of final nibbāna in the interval; one who understands quickly with soft faculties becomes an upstream-goer heading toward the Akaniṭṭha realm. One who understands quickly and one who understands through elaboration - through the diversity of faculties, the person who understands quickly with sharp faculties becomes an attainer of final nibbāna through exertion; one with sharp faculties becomes an attainer of final nibbāna in the interval; one who understands quickly with soft faculties becomes an attainer of final nibbāna after the interval. One who understands through elaboration with sharp faculties becomes an attainer of final nibbāna without exertion; one who understands through elaboration with soft faculties becomes an attainer of final nibbāna through exertion; one who needs to be guided becomes an attainer of final nibbāna after the interval; one who understands through elaboration with sharp faculties becomes an attainer of final nibbāna without exertion. One who understands through elaboration with soft faculties becomes an attainer of final nibbāna through exertion; one who needs to be guided becomes an upstream-goer heading toward the Akaniṭṭha realm. Thus five non-returners, the sixth a once-returner, and three stream-enterers - these are the nine trainees.
Therein, the person who understands quickly with sharp faculties, attaining arahantship, becomes two persons: one liberated in both ways and one liberated by wisdom. Therein, the person who understands quickly with soft faculties, attaining arahantship, becomes two persons: one who stabilises the cosmic cycle and a person of non-penetrating nature. And one with sharp faculties, attaining arahantship, becomes two persons: one capable through intention and one capable through protection. Therein, one who understands through elaboration with soft faculties, attaining arahantship, becomes two persons: if he intends, he does not attain final nibbāna; if he does not intend, he attains final nibbāna. If he protects, he does not attain final nibbāna; if he does not protect, he attains final nibbāna. Therein, the person who needs to be guided, devoted to the pursuit of meditative development, is subject to decline, or one bound by action, or one who attains arahantship simultaneously. These are the nine Worthy Ones. This fourfold discourse is conducive to defilement and pertaining to one beyond training. Among these persons, the tenfold power of the Tathāgata operates.
18. What is the tenfold? Here, when the wheel of the Teaching has not been set in motion by the Buddhas, the Blessed Ones, influential young gods approach with a request: "Let the Fortunate One teach the Teaching." He, surveying with the unsurpassed Buddha-eye, saw three categories of beings: those with fixed course of the right path, those with fixed course of the wrong path, and the undetermined. Therein, that the category with fixed course of the right path would fall into wrong mindfulness - this is impossible; that one would attain final nibbāna without a teacher - this is impossible; that one would attain the attainment - this is possible. Therein, that the category with fixed course of the wrong path will proceed to the noble attainment - this is impossible; that one will proceed to the ignoble wrong practice - this is possible. Therein, the undetermined category, one proceeding rightly will go to the category with fixed course of the right path - this is possible; one proceeding wrongly will go to the category with fixed course of the right path - this is impossible. One proceeding rightly will go to the category with fixed course of the right path - this is possible; one proceeding wrongly will go to the category with fixed course of the wrong path - this is possible. These three, for one surveying with the unsurpassed Buddha-eye, for me who am a perfectly Self-awakened One, that these phenomena have not been fully awakened to - that anyone would reprove me with reason to this extent - this is impossible; for you who acknowledge yourself as one without lust, that anyone would reprove you with reason for not having eliminated the mental corruptions - this is impossible. Since there is teaching of the Teaching for this undetermined category, that it is not seen to lead to the complete destruction of suffering for one who practises it - this is impossible; that my disciple of the undetermined category, thus exhorted, will not realize a distinction from before to after - this is impossible.
19. That indeed the sage, having spoken by defining the Teaching with various languages to gods, serpents, and demons of various kinds, will go to another beyond by reason - this is impossible. Analytical knowledge of phenomena. Since indeed these seven and seven languages from language would not be mastered - this is impossible. Analytical knowledge of language. And language indeed does not inform that meaning to disciples delighting in complete unity - this is impossible. Analytical knowledge of meaning. Influential young gods, having approached, asked questions. For one oppressed either bodily or mentally, with crippled hands or lame feet, slow - that meaning is not distributed - this is impossible. Analytical knowledge of discernment. That in which that exists for them, in that it becomes non-existing - this is impossible. For that which does not perish for them does not exist, in that it will perish for them - this is impossible. Thus for the cessation of the origin, the ten unwholesome courses of action. That indeed Māra or Inda or Brahmā or the Tathāgata or a wheel-turning monarch - that a woman will become such - this is impossible; that a man will be a king, a wheel-turning monarch, Sakka the lord of the gods - this is possible. Thus for him such is the power, such is the knowledge; this is called the knowledge of the possible and impossible, the first power of the Tathāgata, that is to be explained. By the three categories, by the four grounds of self-confidence, by the four analytical knowledges, in the occurrence and non-occurrence of dependent origination, and what is conducive. Wholesome arises in wholesome results, and that of women and men. This first power the Tathāgata thus knows.
But for those of the category with fixed course of the right path, this is not the practice leading to all destinations; this is only the practice leading to Nibbāna. Therein there would be the category with fixed course of the wrong path; this too is not the practice leading to all destinations. Let this be the practice leading to the origin of identity; this one, established in practice here and there, goes to Nibbāna, goes to the realm of misery, goes to gods and humans. Whatever practice one would proceed by, one would go everywhere; this is the practice leading to all destinations. Whatever knowledge here as it really is - this is called the knowledge of the practice leading to all destinations, the second power of the Tathāgata.
And this practice leading to all destinations has various inclinations: some in sensual pleasures, some in difficult practices, some engaged in the pursuit of self-mortification, some attain purity through the round of rebirths, some through non-development. For beings shackled by this and that temperament, whatever knowledge as it really is, gone to various destinations, gone to the world's many inclinations, he understands as it really is. This is the third power of the Tathāgata.
Therein beings become inclined, they practise, they develop, they cultivate. For those with action as their resort, inclined to that. And that very element carries along. But which is that element? The renunciation element, the power element, some achievement, some wrong course - they become inclined to that element. They do not see anything further beyond. They, having clung to that very state of ageing and death by me, declare: "Only this is the truth, anything else is vain." As the Blessed One spoke to Sakka, the lord of the gods. Whatever knowledge there as it really is. This is called the fourth power of the Tathāgata.
Therein, whatever element is foremost, that they begin with body and speech, the mental. The beginning is volition, action; bodily and verbal beginning, because of being mental, another action - the Tathāgata thus understands: "By this being of such element, such action was done; that in the past period of time, by this cause, such result ripens for him, or will ripen now or in the future period of time." Thus he understands regarding the present period of time: "This person of such element does this action." By craving and by view, by this cause, the result will not arise for him in this very life, or upon rebirth" - or in another exposition he thus understands: "This person will do such action in the future period of time; by this cause, such result will arise for him; by this cause, of the four meditation subjects, this meditation subject is pleasant in the present and has pleasant result in the future" etc. Thus he understands the diversity of results of undertakings of action past, future, and present, according to cause, according to reason, high and low, inferior and superior - this is called the knowledge of the result of action, the fifth power of the Tathāgata.
Likewise, beings undertaking whatever undertaking of action, therein he thus understands: for this person inclined to action, of lustful temperament, the renunciation elements go to fulfilment; for him following lust, with empty conceit, the first meditative absorption becomes defiled; if again through further effort, when the mind has gone to cleansing of the meditative absorption, he engages in the practice leading to distinction. For him indeed, established in the first meditative absorption conducive to meditative absorption, the second meditative absorption goes to cleansing; and for one wishing to attain the third meditative absorption, the pleasure faculty obsesses the mind and remains; for him that rapture, not conducive to distinction, having pointed out the third meditative absorption, remains. If he understands the escape as it really is. For the Tathāgata, the fourth meditative absorption goes to cleansing indeed; the mental states conducive to relinquishment of the fourth meditative absorption, and those mental states where they arise, by which the cleansing of the fourth meditative absorption is seen. Thus, by the attainment of disposition, whatever four attainments, three doors to deliverance, eight deliverances and meditative absorptions - the four meditative absorptions are deliverances. And eight deliverances and three doors to deliverance. "Concentration" means four concentrations - concentration due to desire, concentration due to energy, concentration due to developed mind, concentration due to investigation. The four attainments are attainments of disposition; thus of these meditative absorptions, the attainment of deliverance - such is the defilement of a person of lustful temperament. Thus of one of hateful temperament. Of one of deluded temperament. Such is the cleansing of a person of lustful temperament - thus whatever knowledge here as it really is, not shared with all beings. This is called the sixth power of the Tathāgata.
Therein, the Tathāgata thus understands: mundane mental states, supramundane mental states, conducive to development, obtain the name "faculty." With reference to the plane of authority, they obtain the name "power"; the mind gone to strength, the mind faculty, with reference to that. They obtain the name "energy" with reference to the element of instigation. Thus, O god, such knowledge, and these persons are endowed with these mental states - thus he gave the teaching of the Teaching. By manner and by constituent, of those endowed with disposition and intention. This is called the knowledge of the diversity of faculties, powers, and energy of other beings, of other persons, the seventh power of the Tathāgata.
And therein, the Tathāgata understands the destination of trainees in the planes of the world and so on, and of mental fetters, by two powers; by recollection of past lives in past wandering in the round of rebirths, and now in the present by the divine eye, the passing away and rebirth - thus these two powers are derived from the divine eye. That past period of time is the resort of the divine eye, that now is the resort of mindfulness - thus the knowledge of past lives of oneself and of others, of many kinds, of various types, in the present period of time by the divine eye - these two powers of the Tathāgata, the eighth is past lives, the ninth is the divine eye.
Furthermore, the Tathāgata understands the cleansing of meditative absorption conducive to penetration for noble persons: "This person, by this path, by this practice, through the elimination of mental corruptions, having realised the liberation of mind and liberation by wisdom that are without mental corruptions in this very life, having attained, dwells" - thus the knowledge of the elimination of mental corruptions of oneself, fixed in view, with reference to the four planes, up to the elimination of mental corruptions of the nine Worthy Ones, limited for trainees, unlimited for Worthy Ones. Therein, liberation of mind is without mental corruptions from two mental corruptions - from the mental corruption of sensuality and from the mental corruption of existence; liberation by wisdom is without mental corruptions from two mental corruptions - from the mental corruption of wrong view and from the mental corruption of ignorance; the knowledge as it really is of these two liberations - this is called the knowledge of the elimination of mental corruptions. The tenth power of the Tathāgata.
20. Established in these ten powers, the Tathāgata teaches the fivefold teaching: conducive to defilement, conducive to habituation, conducive to seeing, conducive to development, and pertaining to one beyond training. Therein, whatever is defilement of craving, for this non-greed is the escape. Whatever is defilement of wrong view, for this non-delusion is the escape. Whatever is defilement of misconduct, for this the three wholesome states are the escape. What is the source? These are the three kinds of mental misconduct - covetousness, anger, wrong view. Therein, covetousness as mental misconduct sets up bodily action, taking what is not given and all verbal action connected with that, and lying and all falsehood, all absence of speech, all contempt and insolence - covetousness is an unwholesome root; in good conduct, good conduct, the volition of lying, taking what is not given, and covetousness; therein, anger as mental misconduct sets up bodily action, killing living beings and all this pulling and dragging about, constantly approving; it sets up verbal action, divisive speech and harsh speech; wrong view sets in motion mental misconduct and covetousness, anger, and wrong view; for him, whatever wrong view, generosity, whether born of lust or born of hate, altogether arisen from wrong view, by this reason sets up wrong view; it sets up sexual misconduct and verbal action, idle chatter. These three kinds of misconduct are unwholesome roots.
Whatever is covetousness, that is greed. Whatever is anger, that is hate. Whatever is wrong view, that is delusion. They set up the eight wrong courses. When these three unwholesome roots are grasped, the tenfold unwholesome root goes to fulfilment; for that threefold defilement of misconduct, the discourse conducive to habituation is the escape. Therein, whatever is the detailed description as greed, hate, and also delusion, therein to eat, here greed is abundant, by that reason, or in those mental states, greed is made known. Therein, this delusion is unwholesome, delusion is this ignorance; that is fourfold, attached to matter: one regards matter as self, one gone to ignorance regards self as possessing matter, or matter as in self, or self as in matter. Therein, which term of identity view speaks of annihilation: "the soul is the same as the body" - the view of nihilism and the view of fortuitous arising, and one acts, another experiences. Of the last sixty cosmic cycles, three terms of identity view partake of eternalism: "the soul is one thing and the body another" - and non-doing, and for one desiring that suffering, and the rootless fall, and the non-occurrence of actions, and all this he considered. Therein, "only this is the truth, anything else is vain" - purity through the round of rebirths, the Ājīvakas declare eighty-six. Just as identity view has four bases regarding matter, so with twenty bases regarding the five aggregates, identity view partakes of eternalism. Other Ājīvakas and eternalists partake of and adhere to moral rules and austerities: "By this I shall become a god or an inferior deity" - this is adherence to moral rules and austerities. Therein, through identity view, he regards matter as self, "the soul is the same as the body" - he is uncertain about that, doubts sceptically, does not resolve upon it, is not confident regarding the past, the future, both the past and the future, etc. Thus, for one established in what is conducive to habituation, this is the impurity.
21. Therein, by the faith faculty one abandons all doubt, by the wisdom faculty one sees rise and fall, by the concentration faculty one makes the mind one-pointed, by the energy faculty one begins. He, with these five faculties, as a faith-follower delighting in unwavering confidence, produces the immediacy concentration. With faculties purified, as a follower of the Teaching, through non-conditionality, he produces the immediacy concentration. He understands as it really is: "This is suffering." The truths - this is the discourse conducive to seeing. Of his five lower mental fetters, three mental fetters to be abandoned by seeing are entirely abandoned, two are made by the person. Therein, the three unwholesome roots to be abandoned by development, thrown upward, produce six existences. Therein, when covetousness and anger are weakened among them, the six existences go to a limit through utter elimination, two existences remain. For him, covetousness and anger are entirely eliminated. One existence remains. And that arises through the influence of conceit. Although here also four other mental defilements - lust for fine-material existence, lust for existence, ignorance, restlessness - have become like a banner of conceit, they are not competent to turn back the conceit "I am"; all of them begin the abandoning of the conceit "I am." When they are eliminated, but not in them, in this higher plane of seeing, for the five trainee persons, for the three practitioners, and for the two established in fruition, is the discourse conducive to development. Beyond that is the discourse pertaining to one beyond training; somewhere the plane is compressed. And this is the fifth discourse. Taught to three persons - to the worldling, to the trainee, to the one beyond training - conducive to defilement, conducive to habituation. For the worldling, conducive to seeing. Conducive to development for the five trainees. What was first explained as pertaining to one beyond training is for all Worthy Ones. But that fivefold should be sought in twenty-seven ways. Among these, of his destinations, further beyond that. And that, in brief, falls into fifty ways; whatever fifty ways are explained in the Dispensation, when condensed they fall into ten ways. Those which, when the noble truth is established by setting forth, being condensed, fall into eight ways. And in the four common discourses, whatever is the plane of the falling together of the mode, when condensed they fall into five discourses. Conducive to defilement, conducive to habituation, conducive to development, conducive to penetration, and pertaining to one beyond training. When condensed they fall into four discourses. Conducive to defilement, conducive to habituation, conducive to penetration, and pertaining to one beyond training. When being condensed they fall into three discourses: pertaining to the worldling, pertaining to the trainee, and pertaining to one beyond training. When condensed they fall into two discourses: conducive to penetration and conducive to former connection. As stated by the Blessed One: seeing two reasons, Tathāgatas, Worthy Ones, Perfectly Self-awakened Ones teach the Teaching - discourse, mixed prose and verse, etc. The Teacher, thinking that those endowed with former connection will dwell with little difficulty, and there will be former connections for the continuity, thinking to support. Therein, by one seeing the difference in wisdom of oneself, in the eightfold summary of discourses, wherever one is able, there it should be connected. Having connected there and there, the meaning of the discourse should be explained. For indeed, having held feeling and mind with mindfulness, it is not possible by anyone to explain the meaning of the discourse as it really is.
Therein, these are the summary verses of the former discourses
Mental states are directed by mind, and Mahānāma the Sakyan.
For whom the mind is like a rock, Upatissa's question and so on.
Not that strong mental, this world and so on.
In the teachings followed by ear, these are their summary verses.
22. Therein, what is the command?
Do not do evil action, whether openly or in secret.
"Rādha, be without expectation regarding past materiality" should be done in detail. "Ānanda, what should always be done by a moral person so that I may be without remorse?" This is called the command.
Therein, what is the fruit?
This is the benefit when the Teaching is well practised, one who practises the Teaching does not go to an unfortunate realm.
This is the fruit.
Therein, what is the means?
Then one becomes disenchanted with suffering, this is the path to purification.
"A monk possessed of seven factors could indeed shake the Himalaya, the king of mountains, what then to say of miserable ignorance" - the explanation should be done in the Sattaka. This is the means.
Therein, what is the command and fruit?
Do not do evil action, whether openly or in secret.
There is no release from suffering for you, even if you fly up and flee.
In the first verse is the command, in the latter is the fruit. Having established oneself in morality, two phenomena are to be developed: development of mind and development of wisdom; that is the command, and the fading away of lust is the fruit.
Therein, what is the fruit and means?
An ardent and prudent monk, he can disentangle this tangle.
In the first half-verse is the means, in the latter half-verse is the fruit. Nandiya the Sakyan - the Isivutthapuririkāmaekarakkha Sutta from the root up to the six phenomena. Further, in the five phenomena, exertion should be done regarding requests; this is the means. For one not accompanied, the mind is released even from the mental corruption of sensuality. In all six, in the three. This is the means and fruit.
Therein, what is command and fruit and means?
Having uprooted the view of self, thus one would be a crosser over death.
"Regard the world as empty, Mogharāja" is the command. "Always mindful" is the means. "Having uprooted the view of self, thus one would be a crosser over death" is the fruit. Develop concentration, monks; a concentrated monk, monks, understands "matter is impermanent". Thus seeing, a noble disciple is released from birth also, etc. from anguishes also - here these are three."
23. Therein, what is gratification?
For one desiring sensual pleasure, if that succeeds for him. This is gratification.
"Because of righteous conduct, living in spiritual calm, and wholesome conduct, brahmin, thus some beings here, upon the body's collapse, are reborn in a fortunate realm, in a heavenly world." This is gratification.
Therein, what is danger?
In sensual pleasures indeed all are killed and released - this is danger. In the Pasenadi Saṃyutta, the discourse on the simile of the mountain - this is danger.
Therein, what is escape?
He, mindful, overcomes this clinging in the world.
In the Saṃyutta, the discourse on the coral tree, the withered leaf, the fallen leaf - this is escape.
Therein, what is gratification and danger?
The doer of good reaps good, the doer of evil reaps evil.
Therein, what the evil-doer experiences - this is gratification. The explanation in the Eights on gain and loss: therein, loss, disgrace, blame, and suffering - this is danger. Material gain, fame, happiness, and praise - this is gratification.
Therein, what is gratification and escape?
And quickly one attains the supreme peace, Nibbāna."
Whatever is the result of merits and whatever is the success of intention - this is gratification. That one quickly attains the supreme peace, Nibbāna - this is escape.
For a great man endowed with the thirty-two marks of a great man, there are only two destinations: if he dwells in a house, he becomes a king, a wheel-turning monarch, as far as he dwells having conquered - this is gratification. If he goes forth from home into homelessness, escape from the entire flood - this is gratification and escape.
Therein, what is danger and escape?
One arises without grasping, through the extinction of birth and death.
In the first half-verse, the origin of birth and death is the danger. "One arises without grasping, through the extinction of birth and death" - this is the escape.
Alas, this world has fallen into difficulty, in that it is born and dies. "When indeed will there be an end to this suffering, or beyond?" - here, whatever investigation there is, this is the danger. One who, having known greed, goes forth, up to the ancient royal city - this is the escape. This is the danger and the escape.
Therein, what is the gratification and the danger and the escape?
Therefore I have gone forth, O king, unmistakable indeed is asceticism - it is better.
That which is "for sensual pleasures are variegated, diverse, delightful" - this is the gratification. That which is "in deformed forms they churn the mind" - this is the danger. That which is "I have gone forth from home, O king, unmistakable indeed is asceticism - it is better" - this is the escape.
The powerful Discourse on the Simile of the Fool: whatever action to be experienced one grasps through hope, and if thus one experiences whatever evil action, therein by action to be experienced as painful and by an undeveloped body up to one of limited mind, it shows the danger; by action to be experienced as pleasant, it shows the gratification. That which is like before. One developed in mind, developed in body, developed in wisdom, the great name, one of unlimited mind - this is the escape.
24. Therein, what is a mundane discourse?
Burning, it follows the fool, like fire covered with ashes.
The four ways of going to bias" - this is a mundane discourse.
Therein, what is a supramundane discourse?
Who has abandoned conceit, who is without mental corruptions, even the gods envy such a one."
"I will teach you, monks, noble right concentration" - this is a supramundane discourse.
Therein, what is a mundane and supramundane discourse?
For the abandoning of sensual lust, a mindful monk should wander forth.
"For the abandoning of sensual lust, a mindful monk should wander forth" - this is supramundane;
"Regarding edible food there is desire" - this is mundane. "There is no desire" - this is a supramundane discourse.
Therein, what is action?
Takes what is not given in the world, and goes to another's wife;
Without abandoning five enmities, one is called immoral."
"There are, monks, these three kinds of misconduct." This is action.
Therein, what is the result?
"For sixty thousand years, in whatever form one ripened."
"I have seen, monks, hells named 'of the six sense bases of contact.' I have seen, monks, heavens named 'of the six sense bases of contact.'" This is result.
Therein, what is action and result?
So one's own actions lead to an unfortunate realm one who indulges too much.
"Just as rust arisen from iron," up to "one's own actions" - this is action. "Lead to an unfortunate realm" - this is result.
Proceeding rightly towards four - mother, father, the Tathāgata, and disciples of the Tathāgata - whatever right practice, this is action. That one is reborn among the gods, this is result. This is action and result.
25. Therein, what is a described discourse?
See the one coming without trouble, with stream cut off, without bondage;
Whatever mind towards ascetics, the householder with a variegated mind is seen.'
Thus by this verse the meaning is described.
In the Cowherd Simile there are eleven terms. Thus, monks, a monk is one who knows form. And she who honours with extra veneration. These eleven terms as spoken are the described meaning.
Therein, what is the not described meaning?
Non-affliction is happiness in the world, self-control towards living beings.'
The removal of the conceit "I am" - this indeed is the supreme happiness.'
This is not described. The eight thoughts of a great man. This is not described.
Therein, what is both described and not described?
In the midst of the Community of ascetics, you shine like the sun.
From 'with clear eyes' up to 'you shine like the sun' is described. 'With clear eyes' - that the Blessed One has clear eyes, but how is there clear-eyedness, how is there fair-facedness, how is there loftiness of body, how is there uprightness, how is there majesty, how does he shine - this is not described. The explanation of the Lump of Foam Simile: just as a lump of foam, so is matter; just as a bubble, so is feeling; magical illusion; consciousness; the five aggregates are described by five similes. For what reason is matter like a lump of foam, and all that is cognizable by the eye, or that by the four sense bases? How is feeling like a bubble? And which is that feeling - pleasant, unpleasant, or neither-unpleasant-nor-pleasant? Thus this is not described. Thus is both described and not described.
26. Therein, what is knowledge?
By which one rightly understands the elimination of birth and death.
These are three faculties: the faculty of 'I shall know the unknown', the faculty of final knowledge, the faculty of one who has final knowledge - this is knowledge.
Therein, what is to be understood?
For surely those attached by attachment to mental fetters would never cross the flood, vast and great.
Those possessed of four factors, upon the body's collapse, arise among the gods. In the Udāna, the Kāpiya Sutta, inspiring unmistakable confidence - this is to be understood.
Therein, what is knowledge and what is to be understood?
Then one becomes disenchanted with suffering, this is the path to purification.
"When one sees" - this is knowledge. That which establishes all phenomena by way of non-self - this is to be understood.
The four noble truths, therein three are to be understood: the truth of the path, the aggregate of morality and the aggregate of wisdom - this is knowledge and what is to be understood.
27. Therein, what is seeing?
You should proceed along this, this is the deception of Māra.
A noble disciple possessed of four factors may declare of himself: "For me, hell is eliminated, I am a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment." This is seeing.
Therein, what is development?
That person, though wise and percipient of material forms, gone to deep delusion, does not know.
Four passages of the Teaching - non-covetousness, non-anger, right mindfulness, right concentration. This is development.
Therein, what is seeing and development?
Aspiring to the state of Nibbāna, he should rightly wander in the world.
By one wishing to realize the fruition of stream-entry, what mental states should be attended to? The Blessed One said: the five aggregates of clinging. This is seeing and development.
28. Therein, what are states that have resultant quality?
Whatever a person does - in detail. There are, monks, these three kinds of good conduct. These are states that have resultant quality.
Therein, what are states that do not have resultant quality?
"This I am not, this is not my self" - thus seeing, one becomes dispassionate.
These five, monks, are the aggregates - these are states that do not have resultant quality.
Therein, what is a state that is neither resultant nor has resultant quality?
They will make an end of suffering, those who follow the Teacher's instruction."
Thus whatever is right practice and whatever is cessation, both of these are neither resultant nor have resultant quality. I will teach you, monks, the holy life and the fruits of the holy life; the holy life is the noble eightfold path; the fruits of the holy life are the fruition of stream-entry up to arahantship.
29. Therein, what is one's own statement?
The purification of one's own mind - this is the instruction of the Buddhas.
There are, monks, these three doors to deliverance. This is one's own statement.
Therein, what is another's statement?
There is no radiance equal to the sun, lakes are the supreme among waters.
"By reason, sirs, by Kosiya's well-spoken words, victory in battle" - he indeed, monks, Sakka the lord of the gods, enjoying his own fruit - this should be done in detail. This is another's statement.
Therein, what is one's own statement and another's statement?
For those who hold such views, there is no fault in sensual pleasures."
This is another's statement. But those who, not approaching these two extremes, for them there is no round of rebirths to be declared. This is one's own statement.
Clinging is the rejoicing of a man, for he who is without clinging does not rejoice" - another's statement.
Clinging is the sorrowing of a man, for he who is without clinging does not grieve" - one's own statement.
This is one's own statement and another's statement.
30. Therein, what is the being-based standpoint?
Having understood that loss of all, the wise one, established in the Teaching, should live the holy life."
These three, monks, are teachers: the Tathāgata, the Worthy One, the trainee in practice. This is being-based.
Therein, what is the phenomenon-based standpoint?
These are not worth a sixteenth fraction of the happiness of the elimination of craving."
These seven, monks, are the factors of enlightenment - this is the phenomenon-based standpoint.
Therein, what is the being-based standpoint and the phenomenon-based standpoint? "The truth is difficult to see in its entirety, penetration is difficult for the foolish; for one who knows, for one who sees, there is no delight" - thus I say. "The truth is difficult to see in its entirety, penetration is difficult for the foolish" - this is the phenomenon-based standpoint. "For one who knows, for one who sees, there is no delight" - this is the being-based standpoint. The simile of the log of wood in the Ganges: the near shore and the far shore, not getting stranded on dry ground, not sinking in the middle, being seized by humans and being seized by non-human spirits, and the state of being rotten inside - this is the phenomenon-based standpoint. "Thus a monk will be slanting towards Nibbāna, heading for Nibbāna" - this is the being-based standpoint. This is the being-based standpoint and the phenomenon-based standpoint.
Therein, what is praise?
Dispassion is foremost of phenomena, and of two-footed beings, the one with vision.
There are, monks, these three highest things - the Buddha among beings, dispassion among phenomena, the monastic community among groups. This is praise.
31. Therein, what is permitted?
Restraint by mind is good, good is restraint everywhere;
A monk restrained everywhere is freed from all suffering.
This is permitted by the Blessed One.
There are, monks, these three duties - bodily good conduct, good verbal conduct, good mental conduct. This is permitted.
Therein, what is rejected?
There is no love equal to that for a son. In detail, this is rejected.
There are, monks, these three things not to be done, taught having directly known by oneself. What three? Bodily misconduct, verbal misconduct, mental misconduct. This is rejected.
Therein, what is permitted and rejected?
Having abandoned bodily misconduct, one should practise bodily good conduct.
By the first two terms and by the fourth term, he permits. "Having abandoned bodily misconduct" - by the third term, it is rejected. The Mahāvibhaṅga, from the Aciratapāna etc.
Therein, these are the summary verses
Like an umbrella in the rainy season, wholesome deeds at the top.
There is no release from suffering for you, serenity and insight.
With well-developed factors of enlightenment in oneself, he can disentangle this tangle.
For one desiring sensual pleasure, a fortunate destination through righteous conduct.
Whoever avoids sensual pleasures, and like the coral tree.
The result of merits is happiness, a third other is not found.
For sensual pleasures are variegated, diverse, and like the simile of the salt crystal.
Whose faculties have reached serenity, likewise one with fivefold knowledge.
Whoever kills a living being, and the three kinds of misconduct.
Just as rust arisen from iron, in the four practices.
Seclusion is happiness for one who is content, and applied thoughts well expounded.
For wisdom is foremost in the world, and no other three faculties.
All phenomena are non-self, and the noble truth is taught.
Whose faculties have been well developed, and by the verses of the Teaching.
Whatever a person does, and the three kinds of good conduct.
Whoever thus proceeds, and Brahmā and fruits.
There is no love equal to that for a son, and of gods and titans.
Whatever beings have been or will be, and teachers are proclaimed.
Of paths, the Eightfold is foremost, and the three supreme attainments.
There is no love equal to that for oneself, and the three noble ones have been taught.
And the factors of enlightenment well expounded, difficult to see and the unbent and the far and near;
In the Peṭakopadesa, the second plane named the Establishment of the Teaching is complete.
3.
Third Plane of Standpoints Based on Discourses
32. Therein, what is the discourse foundation?
The greed foundation, the hate foundation, the delusion foundation, the non-greed foundation, the non-hate foundation, the non-delusion foundation, the bodily action foundation, the verbal action foundation, the mental action foundation, the faith faculty foundation, the energy faculty foundation, the mindfulness faculty foundation, the concentration faculty foundation, the wisdom faculty foundation.
Therein, what is the greed foundation?
Craving increases even more, this one indeed makes the bondage firm.
"Churned by applied thought" means sensual lust. "Observing beauty" means the object of sensual lust. "Craving increases even more" means sensual craving. "This one makes the bondage firm" means lust; thus whatever phenomenon is placed at the root, that very phenomenon here should be learned. The Blessed One does not teach one phenomenon referring to another phenomenon. Whose applied thought - sensual thought - that very applied thought is explained by sensual thought. "With intense lust" explains the object of that very applied thought. "Observing beauty, craving increases even more" explains that very lust as sensual craving. "This one makes the bondage firm" explains that very mental fetter of craving. Thus it should be inferred in verses. Thus in explanations.
Therein the Blessed One explains one phenomenon in three ways: by result, by cause, and by fruit.
Unabashed, he enters the assembly, the man without stinginess is confident.
Whatever gift they give, this is the meritorious deed consisting of giving. Therein is the cause. That which is this. "Many associate with him, fame" means that a good reputation arises in the world, that one becomes dear to many people and agreeable. And that one dies without remorse - this is the result. That upon the body's collapse one is reborn among the gods - this is the fruit. This is the greed foundation.
33. Therein, what is the hate foundation?
Takes what is not given in the world, and goes to another's wife;
And the drinking of spirits and liquor, whatever man engages in.
Upon the collapse of the body, the unwise one is reborn in hell.
"Whoever kills a living being" means one who is hateful kills a living being. "And speaks lying" means he speaks lying for the destruction caused by hate. "And the drinking of spirits and liquor, whatever man engages in" - hate is the source. And whoever engages in the drinking of spirits and liquor, just as one who dwells with another's wife, enemies produce.
"Without abandoning five enmities" means the transgression of the five training rules, that is the designation for all those born of hate; by that very action born of hate, one is called immoral; that phenomenon too should be explained by cause, by outcome, and by fruit.
Three are the characteristics of a fool for a fool - he is one who speaks badly spoken speech, and one who thinks badly thought thoughts, and one who does badly done deeds. Therein, whatever he exerts by body and by speech, this is his doing of badly done deeds. In that, just as he speaks lying as previously explained, this is his badly spoken speech. And whatever he thinks as mental misconduct, anger, this is his badly thought thoughts. Whatever he, possessed of these three characteristics of a fool, experiences three corresponding sufferings and displeasures, and he, having gone to an assembly or having gone to a company, they speak the corresponding talk. When he engages in the ten unwholesome courses of action beginning with killing living beings, he experiences suffering and displeasure on that account. Furthermore, when he sees a thief, a criminal against the king, seized by the king and deprived of life, it occurs to him thus: "If the king were to know about me too, the king would have me seized and deprive me of life too" - he experiences suffering and displeasure on that account. Furthermore, when the fool, having ascended his seat, thinks: "What will be my destination after death, having passed away from here?" - he experiences suffering and displeasure on that account. Thus the characteristic of a fool is the cause. The three corresponding sufferings are the outcome. Upon the collapse of the body, one is reborn in the hells - this is the fruit. This is the hate foundation.
34. Therein, what is the delusion foundation?
Or even more than that, from womb to womb you will go.
They will make an end of suffering - this possibility does not exist.
Whoever has attained this wandering in the round of rebirths without discernible beginning, is born and dies, this has ignorance as its cause. And whatever are the applications of activities, those too have ignorance as condition; whatever is the non-seeing of the Buddha's teaching, this is described in the discourse on ignorance itself. And whoever takes activities as self, approaches the five views regarding the five aggregates. "This is mine, this I am, this is my self" - this discourse is placed under ignorance, deposited under ignorance. Thus the Teacher explains in the discourse by method and by teaching. By what is not common, that very thing should be explained there. Not another.
Whatever ascetics or brahmins, monks, who do not understand "this is suffering" and the four truths in detail, whatever non-understanding there - this is suffering, this is the cause. Not understanding, one generates various activities - this is the result. And whatever wrong views one fondles, "only this is the truth, anything else is vain" - this is the result. Whatever produces renewed existence - this is the fruit. This phenomenon too is explained with description, by cause and by fruit and by result.
But here some phenomena are common. Indeed, causes will be placed in the discourse from the very beginning. How might it be: "There are these four ways of going to bias, monks." Therein, whatever goes to bias through desire and whatever goes to bias through fear - this is greed, an unwholesome root. Whatever through hate - this is hate itself. Whatever through delusion - this is delusion itself. Thus these three unwholesome roots should be examined from the very beginning. Where one should be explained, there one is explained. Likewise two as three; for indeed, when not placed at the beginning, neither cause nor result nor fruit should be explained.
And here is this verse -
His fame diminishes, like the moon in the dark fortnight.
Where is desire? And this is greed, as described before. This is the delusion foundation.
35. Therein, what is the non-greed foundation?
Knowing moderation in food, faithful, putting forth strenuous energy;
Him indeed Māra does not overpower, as the wind a rocky mountain."
Therein, whatever examination of foulness, this is relinquishment by seeing the danger in sensual pleasures. Well-restrained in the faculties, for the fulfilment of that very non-greed, by non-clinging to what is purified regarding my sense bases. "Knowing moderation in food" means the abandoning of craving for flavour. Thus this non-greed holds by way of basis through contemplating foulness, that non-greed is the cause. It holds by way of resort through guarding the doors of the faculties, it holds by way of others through moderation in eating - this is the result. "Him indeed Māra does not overpower, as the wind a rocky mountain" - this is the fruit. Thus whatever phenomenon is placed at the beginning, that very one is in the middle and at the end.
I do not, monks, perceive any other single phenomenon for the non-arising of unarisen sensual desire or for the abandoning of arisen sensual desire, as does the sign of foulness. Therein, for one attending to the sign of foulness, unarisen sensual desire does not arise, and arisen sensual desire is abandoned. This is the basis of non-greed. That unarisen sensual lust exhausts lust for material form and lust for immaterial form - thus is the fruit. Thus this phenomenon too is explained by cause and by result and by fruit. This is the non-greed foundation.
Therein, what is the non-hate foundation?
And compassionate in mind towards all living beings, the noble one generates abundant merit.
"If even towards one living being with an uncorrupted mind, one is friendly" - this is non-hate. By destruction there is gratification; "by that one becomes skilful" means connected with that wholesome mental state, one goes to the designation of phenomena. "Skilful" means just as one wise by wisdom is a wise person by erudition. "The noble one generates abundant merit" - this is the result of that very mundane, not indeed of the supramundane. Therein, whatever friendly feeling, this is the cause. That one becomes skilful - this is the result. As long as one without affliction generates abundant merit on the plane - this is the fruit. Thus non-hate is explained by cause and by result and by fruit.
Eleven benefits of the liberation of mind through friendliness. Therein, whatever liberation of mind through friendliness, this is liberation of mind through the fading away of lust in the noble teachings, the mundane plane is the cause; that happiness in the future one becomes agreeable to human beings - these eleven phenomena are the result. And that one who has not completed the task is reborn in the Brahma realm. This is the fruit. This is the non-hate foundation.
36. Therein, what is the non-delusion foundation?
By which one rightly understands the elimination of birth and death.
"For wisdom is foremost" is the subject matter. "Leading to penetration" means in that which leads to Nibbāna, one penetrates as it really is. "Rightly understands the elimination of birth and death" is non-delusion. "Wisdom" is the cause. That which one understands - this is the outcome. Whatever is the elimination of birth and death - this is the fruit. Thus non-delusion is explained by cause and by outcome and by fruit.
"There are, monks, these three faculties: the faculty of 'I shall know the unknown', the faculty of final knowledge, the faculty of one who has final knowledge." Therein, what is the faculty of "I shall know the unknown"? Here, monks, a monk, for the full realization of the noble truth of suffering that has not been fully realized, generates desire, strives, arouses energy, exerts the mind, and strives. Thus it should be done for the four noble truths. Therein, what is the faculty of final knowledge? Here, monks, a monk understands as it really is: "This is the noble truth of suffering," and whatever is the path - this is the faculty of final knowledge. Through the elimination of mental corruptions one becomes without mental corruptions - this is called the faculty of one who has final knowledge. Likewise this wisdom - this is the cause. That one generates desire and strives, that one understands - this is the outcome. By which there is the cause for the complete elimination of mental corruptions, that knowledge arises at elimination, and knowledge of non-arising - this is the outcome. Whatever is arahantship - this is the fruit. Therein, "My birth is eliminated, the holy life has been lived, what was to be done has been done" - this is knowledge of elimination. "I understand there is no more of this state of being" - this is knowledge of non-arising. Thus these faculties - non-delusion is explained by cause and by outcome and by fruit. These uncommon ones have been explained.
Therein, what are the common wholesome roots? "I will teach you, monks, the wholesome and the wholesome root." Therein, what is the wholesome root? Non-greed, non-hate, non-delusion. Therein, what is wholesome? The eight right courses: right view up to right concentration. Therein, whatever are the wholesome roots - this is the cause. And that non-greed produces three actions - thought, effort, and concentration - this is the outcome of non-greed. Therein, whatever is non-hate - this is the cause. That which establishes three phenomena - right speech, right action, and right livelihood - this is the outcome. Therein, whatever non-delusion is the cause, that which sets up two phenomena - undistorted vision and non-declaration - this is the outcome. Whatever is the fruit of this holy life, those two liberations - liberation of mind through the fading away of lust, and liberation by wisdom through the fading away of ignorance - this is the fruit. Thus these three wholesome roots are explained by cause and by outcome and by fruit. Thus the common wholesome states should be penetrated.
Where there are two, where there are three. And here is this verse.
Delighting internally, concentrated, he broke through self-existence like armour."
"The measurable and the immeasurable origination" means the conditioned measurable and the unconditioned immeasurable. Therein, those that are conditioned are measurable; those two mental states, gratification and danger, are weighed. This much is the gratification in sensual pleasures. This much is the danger of this, this is the escape - thus he understands Nibbāna. For two reasons it is immeasurable and cannot be weighed. "This much is this, this is not the supreme" - therefore it is immeasurable. Then, having made it a jewel to be attained, it is immeasurable by its wonderful nature. Therein, the knowing and seeing through mastery of the wholesome, this is non-delusion. Whatever there is the known abandonment of activities of becoming, this is non-greed. Whatever is "delighting internally, concentrated" - the withdrawal from distraction, this is non-hate. Thus these are the three wholesome roots. "The measurable and immeasurable origination" - this is non-delusion. Whatever greed is the coming together of activities of becoming, the gratification of right concentration, this is the cause. Whatever is delighting internally, the breaking through the shell of ignorance, this is the result. That occurrence - these three wholesome roots are explained by cause and by result and by fruit.
To this extent, this occurrence and cessation proceeds by unwholesome roots, ceases by wholesome roots - and by these three, all unwholesome roots go to coming together. That is explained in the Teaching or by statement as craving, or as wrath, or as lack of full awareness, or as underlying tendency, or as contempt, or as insolence, or as unmindfulness, or as jealousy, or as stinginess, or as not knowing - by those and by whatever bases it should be explained. For whom these two statements, the passages of the Teaching, are explained - there is no such mental defilement that goes to combination and coming together in these nine terms. This is mental defilement, but not greed, not hate, not delusion.
Just as the unwholesome roots, so the wholesome should be explained by rejection.
This is the non-delusion foundation.
37. Therein, what is the bodily action foundation?
Having abandoned bodily misconduct, one should practise good conduct by body.
There are, monks, these three kinds of good conduct. Abstention from killing living beings, abstention from taking what is not given, abstention from sexual misconduct - this is the bodily action foundation.
Therein, what is the verbal action foundation?
One should speak what is pleasant, not unpleasant - that is the third, one should speak what is true, not false - that is the fourth.
And these four kinds of good verbal conduct - this is the verbal action foundation.
Therein, what is the mental action foundation?
Having abandoned mental misconduct, one should practise good conduct by mind.
These three kinds of good mental conduct: non-covetousness, non-anger, right view - this is the mental action foundation. These are the uncommon discourses.
Therein, what are the common discourses?
One should purify these three courses of action, one should attain the path proclaimed by the seers.
There are, monks, these three purities - purity of bodily action, purity of verbal action, purity of mental action.
Therein, what is purity of bodily action? Abstention from killing living beings, abstention from taking what is not given, abstention from sexual misconduct. Therein, what is purity of verbal action? Abstention from lying, etc. abstention from idle chatter. Therein, what is purity of mental action? Non-covetousness, non-anger, right view. This is the common discourse.
Thus the common discourses and the uncommon discourses should be penetrated. Having penetrated, the meaning of the discourse should be explained by speech and by body.
38. Therein, what is the faith faculty foundation?
And whose morality is good, dear to the noble ones, praised.
They call him 'not poor', his life is not in vain.
All would be thus towards the Blessed One, such is the serene confidence in the Teaching.
This is the faith faculty foundation.
Therein, what is the energy foundation?
Shake off the army of Death, as an elephant a hut made of reeds.
These four, monks, are the right strivings, this is the energy foundation.
Therein, what is the mindfulness faculty foundation?
For the mindful it is always better, the mindful one thrives in happiness.
The four establishments of mindfulness should be done in detail, this is the mindfulness faculty foundation.
Therein, what is the concentration faculty foundation?
All living beings, even entirely, would know the peaceful concentration, without conflict, of one who practises.
There are these three, monks, concentrations - with applied and sustained thought, without applied but with sustained thought only, without applied and sustained thought. This is the concentration faculty foundation.
Therein, what is the wisdom faculty foundation?
For wisdom is foremost in the world, etc. in detail.
There are these three, monks, wisdoms - wisdom gained through learning, wisdom gained through reflection, wisdom gained through meditative development, this is the wisdom faculty foundation discourse, these are the uncommon discourses on the faculty foundations.
39. Therein, what are the common discourses on the faculty foundations?
Faith and mindfulness and energy, serenity and insight;
Having assaulted such a monk, one is first injured oneself.
These are the five faculties. The faith faculty and so on should be seen. The discourse on unwavering confidence in the three should be done in detail. These are the common discourses on the faculty foundations. Whatever connection there is to the wholesome or unwholesome, by that foundation that discourse should be explained; no other phenomenon should be explained. Therein, the common wholesome is neither wholesome nor unwholesome, just as the common wholesome roots and the common unwholesome roots, one abandons an arisen sensual thought, etc. The four right strivings, the wholesome and unwholesome.
Therein, these are the summary verses
Whoever kills a living being, three are his characteristics of a fool.
Through desire, hate, fear, and delusion, and by the four biases.
If even one dear living being, friends if well-spoken.
And the wholesome and unwholesome roots, the measurable and immeasurable origination.
The good have said that well-spoken speech is the highest, and the good verbal conduct.
And always guarding the body, and the three purities.
Begin, go forth, and whatever is right striving.
And for one who wishes, not knowing, and the three concentrations.
Not free from lust regarding sensual pleasures, likewise the five faculties.
Thus of the Elder Mahākaccāyana
In the Peṭakopadesa of the dweller in the Jambu Grove
The third plane named the Discourse Foundation.
4.
The Fourth Plane Investigation of Discourses
40. Therein, what is the investigation of discourses?
Therein, with wholesome mental states and unwholesome mental states, one thoroughly examines what precedes and what follows. What indeed did this discourse begin with... etc. Does it connect with those discourses together with those of similar meaning, or does it not connect?
As the Blessed One teaches the mental defilements at the beginning therein. What was taught? It should be examined whether the abandoning of those mental defilements was taught or not. If the abandoning of those mental defilements was not taught by the Blessed One, wholesome mental states should be sought where those unwholesome ones go to abandoning. If one seeking does not find. Therein, unwholesome mental states should be drawn away and investigated, the discourse conducive to defilement, if mental defilements are being drawn away. Or those that do not give, therein the noble path mental states should be examined - do mental defilements go to abandoning on those planes, or do they not go? However many mental defilements were taught. Not that many noble mental states were taught. Where mental defilements go to abandoning, therein whatever mental defilements are not connected with the opposite of noble mental states, those should be drawn away, if when being drawn away it gives connection. Therein it should be investigated thus. Two or three or more mental defilements go to abandoning by one noble path. If when investigating thus it gives connection, therein it should be examined. Either by lineage or by the handing down of the Canon, both the meaning and the non-meaning of the discourse. Or whatever discourse cannot be explained, one should not doubt the discourse. Thus, just as at the beginning there are wholesome mental states. Whatever mental defilements, those should be abandoned. Those should be examined. Either the wholesome first or the teaching first by the opposite, neither less nor more should be learned. Just as the first weeding - for which mental defilements which noble mental states were taught, are these mental defilements abandoned by these noble mental states, or are they not abandoned - this should be investigated. If when being examined they connect, they should be accepted. But if they do not connect, whatever mental defilements are without opposite, those mental defilements should not be examined. And whatever noble mental states are opposites, those noble mental states should be drawn away. For indeed noble mental states do not go to the abandoning of non-returner's mental defilements, nor do noble mental states lead to the abandoning of all mental defilements. Just as wholesome friendliness and unwholesome lust - but not by making wholesome friendliness, it arises for the abandoning of unwholesome lust - anger goes to abandoning by friendliness. Therefore both mental defilements should be examined. And whatever mental state is pointed out, whether wholesome or unwholesome, that should be drawn away. If they connect, when being drawn away there is nothing to be examined. Either two mental defilements should be abandoned by one noble mental state, or by two noble mental states one mental defilement is abandoned.
Or when being examined thus it is fitting, therein it should be investigated or as it is fitting therein it should be investigated, as surely it is possible to explain the discourse, for indeed there should be no doubt about the discourse. Mental defilement, when noble teachings have been taught, should be examined from both sides. Indeed, whatever mental defilements have been taught and whatever noble teachings have been taught, whether by verse or by explanation, are these mental defilements abandoned by these noble teachings, or are they not abandoned? Or do these noble teachings lead to the abandoning of these mental defilements? Although unwholesome mental states go to abandoning by wholesome mental states. But not all unwholesome mental states go to abandoning by all noble teachings. Just as friendliness is wholesome and lust is unwholesome, but not having made wholesome friendliness and unwholesome lust, lust goes to abandoning by friendliness, anger goes to abandoning by friendliness. Thus having made it a mental defilement, it goes to abandoning by the discourse. Not having made it a discourse and a mental state, does it lead to the abandoning of all mental defilements. But whatever noble teaching of the discourse is the opposite of defilement, that goes to abandoning by that.
41. Therein, when wholesome is taught in a discourse or explanation, defilements are not fitting, or noble teachings; those should be drawn away by the component to be explained in the great references. Therein, when mental defilements are taught and in noble teachings, even if by that noble teaching those mental defilements go to abandoning. Therein too it should be further examined. For what reason are these mental defilements to be abandoned, for what reason are noble teachings taught? Or in whatever manner noble teachings are taught, in that manner this mental defilement is established. For there is one mental defilement, by that or noble teachings are not to be abandoned otherwise and otherwise, just as view, lust, and ignorance are to be abandoned through vision. If thus that ignorance is to be abandoned by meditative development, or the plane or phenomena are to be abandoned by meditative development. That very same higher fetter is abandoned by seeing the unconditioned, by liberation, by the signless concentration of mind, by inattention. Thus it should be examined with meaning and with phrasing. Whatever mental defilements are to be abandoned through vision, the noble teaching is taught by the manner of vision; to be abandoned by meditative development, the noble teaching is taught by the manner of meditative development; to be abandoned by using, the noble teaching is taught by the manner of using; thus to be abandoned by dispelling, up to the seven mental corruptions to be done, up to otherwise. Otherwise this phenomenon is to be abandoned, by another manner the noble teaching is taught; that noble teaching should be sought otherwise. If this phenomenon is sought by one who teaches by whatever manner, that noble teaching should be sought; by that manner the mental defilement is abandoned. That should be examined therein. But if it does not fit, if indeed by that discourse the arranged discourse should be investigated. As it fits, so it should be accepted. As it does not fit, so it should not be accepted; certainly this was not spoken by the Blessed One, or was misapprehended by the venerable one; as it should be explained in the great references, taught as it really is by the Blessed One; and whatever teaching is taught, wholesome and unwholesome, the condition of that teaching should be sought. For indeed a phenomenon without condition does not arise without condition. Therein, what is the manner for the search?
Therein, this should be investigated: "This phenomenon is stated as such, with cause, with condition." And that condition is threefold - soft, middling, exceeding. Therein, in a soft condition a soft phenomenon should be accepted; thus when this is so, the condition is twofold: successive condition and contiguity condition. That condition should be sought from soft to exceeding. What is the reason? Even one condition goes to learning or fulfilment by other conditions. Therein, whatever teaching is taught, the cause of that teaching should be sought by this or by reason. As the condition is by cause and by condition, the result of that teaching should be sought. As what is explained seeks striving in the foundation, that condition should be sought. For indeed an exceeding result is not of a soft phenomenon, nor is a soft phenomenon of an exceeding result; but soft fits soft, middling fits middling, exceeding fits exceeding - that should be accepted; but if it does not fit, it should not be accepted. And whatever the Blessed One begins to teach as Teaching, that very Teaching he teaches to the middle and end; as phenomena are explained at the beginning in the foundation of the discourse, that very much is the end of that discourse. For by the power of that teaching, that discourse is a verse or explanation, small or great; but as twofold, fitting or placing and teaching-placing. The form too of the teaching should be sought. And just as restraint of the five faculties was taught by the Blessed One for the purpose of subduing craving, it is just desire. He teaches as in the Cowherd Simile discourse; by other discourses too the Blessed One speaks, it is just desire; in the Majjhima Nikāya, applied thought - this is in conformity with the Blessed One's teaching - thus that teaching should be sought in other explanations too. For indeed it should not be seen in one discourse alone. What is fitting, that should be accepted.
42. Therein, what is permitted? Whatever discourse was not spoken by the Blessed One but is shown in the discourses themselves, thus it should be kept. As "spoken by such and such a one," that discourse should be investigated. Is this discourse permitted and acceptable to the Blessed One, or is it not permitted and acceptable? Is some form of discourse permitted and acceptable to the Blessed One, and is some form not permitted and acceptable? Whatever the One with Ten Powers teaches as his range without completely bringing it down, all that discourse is not permitted and acceptable to the Blessed One. There is also that disciple who knows the range of the One with Ten Powers limitedly or unlimitedly, but he does not know that power altogether, otherwise indeed by hearing; just as by the Venerable Sāriputta by whom the brahmin was exhorted, that venerable one does not have the knowledge of the diversity of faculties and powers; therefore, being concerned with persons and not knowing others and that, when there was something further to be done, he was produced, he was disparaged by the Blessed One. Just as the Venerable Mahākassapa exhorts his nephew, possessed of the immediacy condition, without lighting up his fingers by the miracle of supernormal power, whatever knowledge of all phenomena and undertakings of action according to cause and according to reason as it really is, that is found in that venerable one, by that he exhorts him; that the Blessed One does.
He will not see forms, for he has no eye."
And yet, just as a messenger instructs beings by the king's word, so one following the rest teaches the utterance of an unrelated person to others. A discourse that is permitted and acceptable should be accepted. What is not permitted and acceptable should not be accepted.
Therein, what is the mixing of discourses? Discourse is fivefold: conducive to defilement, conducive to habituation, conducive to seeing, conducive to development, and pertaining to one beyond training. One would accomplish one thing but teaches another, and explains the meaning of one discourse in another discourse. Or indeed one explains the meaning of a discourse in many ways. One reveals the meaning in the accomplishment of the noble Teaching. One explains the meaning of what is conducive to habituation in those conducive to seeing. One explains the meaning of the lower mental fetters in the higher ones. One explains the soft and middling faculties in discourses on the exceeding. Thus this discourse has confusion; whatever confusion there is by cause and by outcome and by fruit and by explanation and also by softness, middlingness, and exceedingness, and by meaning and by phrasing - this is called the mixing of discourses. Whatever is not confused, this is called the investigation of discourses.
Therein, this is the summary verse
The outcome is the faith of habituation, permission is the mixing of discourses.
Of the Elder Mahākaccāyana
The fourth plane named the Investigation of Discourses.
5.
The Fifth Plane
43. Therein, what is the analysis of guides? Where the sixteen guides go to division by syllable. Therein, at the beginning is the Teaching guide. Therein, this verse is wholesome or unwholesome or truths or a portion of truth. What was taught? Investigation in the discourse is the Teaching guide. As the noble truths are the setting forth, the four truths are common and uncommon. And the eighteen terms, seven terms from suffering in brief, by bodily and mental suffering, by association with the unpleasant and separation from the dear, and by the three conditioned characteristics. Therein, the three characteristics of the conditioned and the three kinds of suffering: arising is the characteristic of the conditioned, suffering due to the suffering of activities is the characteristic of the conditioned, suffering due to the suffering of change is alteration and the characteristic of the conditioned, and suffering due to the suffering of suffering; of these three characteristics of the conditioned, in the three planes of feeling, neither-unpleasant-nor-pleasant feeling - arising is the characteristic of the conditioned, suffering due to the suffering of activities - the three are the characteristic of the conditioned, pleasant feeling and suffering due to the suffering of change - alteration is the characteristic of the conditioned, unpleasant feeling and suffering as suffering is suffering; in this, in these nine terms, in the first seven terms, in the sixteen terms, suffering should be sought, and the eleven characteristics of suffering are described in the exposition. Birth has the characteristic of manifestation, and passing away has the characteristic of manifestation and passing away - thus in detail fifteen terms should be made; thus the common and uncommon in the seven and ten terms, perception, in the threefold establishment of the Dispensation, in the eighteen kinds of discourse foundations, in the ten kinds of discourse subjects, in the sixteen kinds of guides, and in the twenty-one kinds of analytical investigation - this was taught. And as it really is, it was taught - this is called the Teaching guide.
44. Therein, what is the investigation guide?
Recapitulation and investigation, the guide is declared as Investigation.
"Term" means the first term. What is its meaning? What the Blessed One was asked by the Venerable Ajita, that should be accepted; how many terms were asked, such as the verse "By what is the world hindered", how many of these terms are four - thus is the inquiry for the answer. By however many terms the Blessed One answered the terms - thus the inquiry, and whatever is the explanation of the terms, this is called "term".
"Question" means these four terms. How many questions? One or two or more than that - these four terms are one question; the phrasing follows the meaning; even many terms ask for just one meaning. These four terms follow in sequence; by that phrasing it is just one question. "By what is the world hindered" - he asks with reference to the world; "By what does it not shine forth, what do you call its smearing" - he asks that very thing. "What is its great fear" - he asks that very thing. Thus the phrasing follows the meaning - it is one question; that question is fourfold: to be answered definitively, to be answered analytically, to be answered with a counter-question, and to be set aside. Therein, "the eye is impermanent" is to be answered definitively; "what is impermanent, that is suffering" is to be answered analytically; there might be what is impermanent that is not eye, and whatever sense bases are not eye, those too are impermanent, not just eye - this is to be answered analytically; "is what is eye the eye-faculty" - this is to be answered with a counter-question; "that eye is the Tathāgata" is to be set aside. "Apart from the eye" is a question to be set aside. What was the Blessed One asked about in this question? He was asked about the defilement of the world. What is the reason? For defilement is threefold: defilement of craving, defilement of wrong view, and defilement of misconduct. Therein, "hindered by ignorance" shows ignorance; "greed" shows craving; "great fear" shows the result of unwholesome action; the Blessed One answers that it is impossible that the result of action to be experienced as pleasant will be a result to be experienced as painful - this is called a stream; with four terms "the world is hindered by ignorance", etc. Thus it is said.
45. He asks further, the verse "Streams flow everywhere", asks four terms; the Blessed One answers with two terms.
I speak of the restraint of streams, by wisdom they are closed."
These four terms he answers with two terms. When asked "this term", when asked about the cleansing of that defiled world, streams are the six classes of craving, described by the term "abundant" through all sense bases. "By what are those streams warded off" - he asks about the abandoning of prepossession; "by what are streams closed" - he asks about the uprooting of underlying tendencies. Therein the Blessed One teaches with mindfulness at the six doors; for one who dwells fully aware and with mindfulness as doorkeeper, his faculties become guarded. Therein, with guarded faculties, whatever insight there is, that leads to the complete abandoning of those streams and of that ignorance by which the world is hindered. Thus the streams become closed; he asks further beyond that.
Wisdom and mindfulness and mentality-materiality - having come to ask the Blessed One "where does this cease" - these four terms the Blessed One answers with one term.
With the cessation of consciousness, here this ceases.
What does he ask with this question? He asks about the Nibbāna element without residue of clinging; the Blessed One answers with the Nibbāna element without residue of clinging. Therein, with the first question he asks about defilement. With the second question he asks about cleansing. With the third question he asks about the Nibbāna element with residue of clinging. With the fourth question he asks in return about the Nibbāna element without residue of clinging; he asks further beyond that.
Tell me, prudent one, when asked, their conduct, dear sir.
He asks these four terms. And how many questions are there about those who have comprehended the teachings, the Worthy Ones, and the trainees? What is prior and what is subsequent - this is the meaning. Therein, which does he ask first, which afterwards? He asks about the Worthy One first. Regarding the trainee states, therein by which term are the Worthy Ones grasped as "those who have comprehended the teachings", by "many" the trainees are grasped. "Tell me, prudent one, of them" - he asks the Blessed One with a common term. Both common and uncommon matters should be asked in the questions. The Blessed One answers that. Not as asked; what was asked first, that he answers afterwards. What was asked afterwards, he answers first. And what was asked - "what is the conduct of the pure and those becoming pure" - this he asked; that is "one should not crave for sensual pleasures". "One should be undisturbed in mind" - the Blessed One wards off prepossessions with applied thought; but two prepossessions through the non-disturbance of applied thought, as described in the mental hindrances. "Skilled in all phenomena" - he answers regarding the Worthy One.
"By what does one cross the flood" - this verse, these are four terms. There are just four questions. What is the reason? For here the phrasing does not follow the meaning as in the first Ajita questions; for that there are not definitely many answers, many questions, not just one either, he asks all, previously answered, as in the fourth Ajita question; whatever here is sought as it really is by the binding of terms in the quest, thus he seeks as it really is. Whoever again here asks whatever thus, therein this is the manner of questioning - the verse "inner tangle, outer tangle" should be sought for the question and answer. How is it answered? The Blessed One answers thus: "A wise man established in morality" - this verse. Therein, by mental development there is serenity, by wisdom development there is insight. Therein, it is thus inferred: whatever mental states are abandoned by serenity and by insight, these are the inner tangle and outer tangle. Therein, the answer is: by serenity lust is abandoned, by insight ignorance. Lust based on internal objects is the inner tangle; lust based on external objects is the outer tangle. Identity view based on internal objects - this is the inner tangle. The sixty-one wrong views based on external objects are the outer tangle; for whatever is based on internal objects, whatever will be connected with view, this is the tangle. Likewise, in brief, whatever craving and view based on internal objects - this is the inner tangle. Whatever craving and view based on external objects - this is the outer tangle.
As the deity asks the Blessed One - the verse "with four wheels and nine doors". Therein the Blessed One answers - the verse "having cut the thong and the strap"; this the Blessed One answers as the practice leading to the cessation of suffering. By this answer the Blessed One is inferred to indicate the mental defilements here by what should be explained in the former verse. For that "with four wheels" means the four hands and feet. "Nine doors" means the nine wound openings. As "with four wheels" means the four kinds of clinging; with clinging as condition, existence; from the cessation of clinging, the cessation of existence. "Nine doors" means the nine kinds of conceit; for one of conceited nature, suffering - "I am better, I am equal, I am worse" - three triads are complete. For lust for the five strands of sensual pleasure is connected with the triad. Therein, "the thong" - craving is answered. "The strap" - he answers conceit; "desire and evil greed" is lust for the five strands of sensual pleasure. Therein, "unrighteous greed is evil" is explained as craving with its root. "Craving rooted in not knowing" - craving rooted in not knowing, the abandoning of craving and view. And whatever others are connected by the connection of four wheels, by that very reason, all mental states leading to the round of rebirths should be explained. Therein, this verse is the answer; it agrees with the question and the answer. Whatever, if by connection, then together with explanation and recapitulation, that is investigation - however many terms the Blessed One lays down, by that many he recapitulates.
46. "Monks, a monk possessed of eight factors is worthy to go on messenger duty. These eight terms are laid down. The Blessed One recapitulates with six terms.
And does not omit the word, and does not conceal the message.
Such a monk indeed is worthy to go on messenger duty."
But therein, however many terms the Blessed One lays down, by that many he recapitulates. "Monks, a good friend possessed of seven factors is dear, to be respected and esteemed" - in detail, this the Blessed One recapitulates with seven terms. Thus the very learned one recapitulates; the laying down of a term is with fewer words, the very learned one lays down nine terms; with fewer recapitulation, with more he recapitulates. This is called recapitulation and investigation; this investigation is the guide named Investigation.
Therein, what is the fitness guide?
The examination of what is fitting and unfitting - the guide is declared as Fitness.
Of the sixteen guides, as is the teaching, as is the investigation, and what is explained - this is the description. "This question does not fit in the discourses" - whatever investigation there is therein, this is fitness.
Just as beings with cause, with condition, become defiled - there is a cause, there is a condition for the defilement of beings; beings with cause, with condition, become purified - there is a cause, there is a condition for the purification of beings. "By a moral person, Ānanda, it should not be explained: 'How might remorse arise in me?' etc. Non-explanation should be done - this is the path to purification. What is the cause of that, what is the condition? For the aggregate of morality there are four and four causes and conditions. Associating with good persons and residence in a suitable place - this is the conditionality with condition. Whatever past action has result as condition, by that condition is rightly directing oneself - this is the cause. Thus the aggregate of morality has cause and has condition - this is mundane morality.
But whatever is supramundane morality, for that three faculties are the condition - the faith faculty, the energy faculty, the concentration faculty - this is the condition. And the mindfulness faculty and the wisdom faculty are the cause. Through wisdom leading to penetration, whatever morality arises. And the morality of a stream-enterer - therefore this is the cause, this is the condition. And again, tranquillity of concentration and rapture and gladness are the condition. Whatever happiness is the cause - thereby the aggregate of concentration has cause and has condition. That one who is concentrated understands as it really is - this is wisdom. For that, the utterance of another and internally wise attention are the cause and condition; thus these three aggregates have cause and have condition - thus seven wisdoms. And in the discourses on the seven explanations it does not fit. This is the fitness guide. It should be seen in the four great references.
47. Therein, what is proximate cause?
Thus up to all phenomena - this guide is Proximate Cause.
Therein, the five types of sensual pleasure are the proximate cause of sensual lust. For whomsoever sensual lust arises, has arisen, or will arise, in these five material sense bases and not apart from these is the proximate cause of sensual lust. It is said, therefore the five types of sensual pleasure are the proximate cause of sensual lust. The five faculties are the proximate cause of lust for material form. The mind faculty is the proximate cause of lust for existence. The five aggregates are the proximate cause of identity view. The sixty-one wrong views are the proximate cause of lust for views. The sensual element is the proximate cause of sensual lust. The immaterial sphere element is the proximate cause of lust for immaterial existence. Perception of pleasure is the proximate cause of sensual lust. Perception of anger is the proximate cause of anger. Lack of full awareness is the proximate cause of confusion. The nine grounds of resentment are the proximate cause of anger. The ninefold conceit is the proximate cause of conceit. Pleasant feeling is the proximate cause of the underlying tendency to lust. Unpleasant feeling is the proximate cause of the underlying tendency to aversion. Neither-unpleasant-nor-pleasant feeling is the proximate cause of the underlying tendency to ignorance. Clinging to the doctrine of self and lying are the proximate cause of greed. Killing living beings, divisive speech, and harsh speech are the proximate cause of anger. Wrong course and idle chatter are the proximate cause of delusion. Existence, wealth, and the constituents of being are the proximate cause of I-making. Possession of external things is the proximate cause of mine-making. Attachment to the body is the proximate cause of wrong view. Bodily hate is the proximate cause of hate. Bodily corruption is the proximate cause of greed. Or whatever phenomenon arises by whatever object, whether by the standpoint of truth, or by the standpoint of phenomena, or by underlying tendency, that phenomenon is its proximate cause. By that object that phenomenon arises.
Just as a human being, not obtaining the proximate cause of the former step, lifts up the second step, he draws back the following step. If, however, one does not obtain the proximate cause of the second step, he lifts up another step. For him, this becomes the condition. Thus a mental state, whether wholesome or unwholesome or indeterminate, not obtaining the proximate cause, does not proceed. As is the obtaining of the source for an applied mental state, this is called the proximate cause guide.
48. Therein, what is the Characteristic guide?
All become stated - that guide is named Characteristic.
"And for those by whom mindfulness of the body is thoroughly undertaken, constantly" - when this verse is stated, by mindfulness of the body being stated, mindfulness directed to feeling, mindfulness directed to mind, and mindfulness directed to mental phenomena are stated by one establishment of mindfulness among the four establishments of mindfulness. For consciousness does not operate in one station of consciousness; it operates in various destinations. When mindfulness of the body is stated, mindfulness directed to feeling and mindfulness directed to mind and mental phenomena are stated. For when mindfulness of the body is developed, the four establishments of mindfulness do not fail to go to fulfilment of development. Thus when phenomena of such kind are stated, all phenomena become stated.
"The purification of one's own mind - this is the instruction of the Buddhas" - by this verse, mental factors are stated; in consciousness, matter is stated. This mentality-materiality is the noble truth of suffering. Therefore, from the purification of one's own mind, whatever one purifies, that is suffering. By which one purifies, that is the path. From where there is purification, that is cessation. Dependent on the eye and forms, eye-consciousness arises; therein, feeling, perception, volition, contact, and attention that are conascent - these phenomena have the same characteristic by the characteristic of arising. And whoever becomes disenchanted with matter, he becomes disenchanted with feeling; he becomes disenchanted with perception, activities, and consciousness too. Thus whatever phenomena have the same characteristic, when one of those phenomena is described, all phenomena become described - this is called the Characteristic guide.
Therein, what is the fourfold array mode?
The meaning of the discourse and the connection of what precedes and follows - this guide is the Fourfold Array.
Therein, what is language, and how should it be sought? As stated by the Blessed One: a monk possessed of eleven factors quickly attains greatness in the teachings - he is skilled in meaning, skilled in the Teaching, skilled in language, skilled in designation of the feminine, skilled in designation of the masculine, skilled in designation of the neuter, skilled in designation of the past, skilled in designation of the future, skilled in designation of the present. Skilled in one intention, skilled in various intentions. In what was it taught - past, future, and present. By designation of the feminine, by designation of the masculine, by designation of the neuter, all is described according to the discourse. That, through phrasing, through skill in language, whoever examines whatever good or bad language of the discourse - this should be established thus. This too should not be established. This is called skill in language.
49. Therein, what is skill in intention? As the discourse taught goes through all its turns, "this should be taught by the Blessed One." How is it? "Heedfulness is the state of the Deathless, heedlessness is the state of Death" - this verse. Here, what is the Blessed One's intention? Those who desire only eighty, they will dwell heedful - this is the intention.
Declared by the seer of the path of feeling, with shaken off dust and mental corruptions, released from suffering.
Here, what is the Blessed One's intention? Those who do not find gratification in suffering, they will arouse energy for the elimination of suffering. This is the Blessed One's intention therein. Thus when taught by verse or by explanation, those who accomplish by this discourse, whoever thus proceeds in accordance with the Teaching - that is the intention; this is called the intention of the teaching.
Therein, what is the connection of what precedes and what follows? Whatever terms in a verse or in discourses are eighty, they become thus or thus; of that verse or discourse, whatever are the former terms and whatever are the latter, those should be brought together. Thus the connection by what precedes and follows is known. Whatever one or two or three verses begun together, in one part of that, by verses spoken and unspoken, there is meaning not described - that should be considered. Or whatever is the search and uncertainty of one seeking all of this, or for that person, the descriptions should be sought further. This is called the connection by what precedes and follows. "Skill" means skill in source by way of subject matter. Skill in language by way of phrasing. Skill in the intention of the teaching. Skill in connection by what precedes and follows. Therein, for him the verse is sought, or the source. The meaning not to be found should not be described; skill in source by way of subject matter, skill in meaning - by these four terms, the meaning being sought is sought as it really is. And then all, whether by subject matter or by source, whatever intention, phrasing, language, and connection is unsurpassed - this by what precedes and follows should thus be taught by the meaning of the discourse. This is the Fourfold Array guide.
50. Therein, what is the Conversion guide?
It turns to the opposite - that guide is named Conversion.
How is it? The verses "For the arrogant and the heedless." That which is negligence, what is the proximate cause of this? Of the abandonment of wholesome mental states. And what is the proximate cause of the abandonment of wholesome mental states? For the practising of unwholesome mental states. What is the proximate cause, for the practising of wholesome mental states? What is the proximate cause, for the practising of the basis of mental defilements? Thus through negligence, view belonging to the delusion side, ignorance belonging to the desire and lust side. Therein, craving and view are the four mental corruptions: craving is the mental corruption of sensuality, the mental corruption of existence, the mental corruption of wrong view, and the mental corruption of ignorance. Therein, the view "there is" in consciousness, "permanent" in mental factors, through bringing into the five types of sensual pleasure is the mental corruption of sensuality; attachment to rebirths is the mental corruption of existence. Therein, the material body is the proximate cause of the mental corruption of sensuality and the mental corruption of existence. The mental body is the proximate cause of the mental corruption of wrong view and the mental corruption of ignorance.
Therein, internal bringing through clinging is the characteristic of the mental corruption of sensuality. Longing, binding, volitional activity, and bodily preparation is the characteristic of the mental corruption of existence; adherence and adherence are the characteristic of the mental corruption of wrong view. Non-penetration regarding mental states and lack of full awareness is the characteristic of the mental corruption of ignorance. These four mental corruptions are the four kinds of clinging. The mental corruption of sensuality is clinging to sensual pleasures, the mental corruption of existence is clinging to existence, the mental corruption of wrong view is clinging to views, the mental corruption of ignorance is clinging to the doctrine of self; through these four kinds of clinging are the five aggregates. Therein, the mental corruption of ignorance is to be abandoned in consciousness; it is abandoned for one observing mind in mind. The mental corruption of wrong view is to be abandoned regarding mental states; it is abandoned for one observing mental phenomena in mental phenomena. The mental corruption of existence is to be abandoned through attachment; it is abandoned for one observing feeling in feelings. The mental corruption of sensuality is to be abandoned regarding the five types of sensual pleasure; it is abandoned for one observing body in the body. Therein, observation of body partakes of the noble truth of suffering. Observation of feeling is the condition for the five faculties - the faculty of pleasantness, the faculty of pain, the faculty of pleasure, the faculty of displeasure, the faculty of equanimity; the approach of the seven mental defilements, thereby it partakes of the origin. Observation of mind in consciousness partakes of cessation. Observation of mental phenomena in mental states partakes of the path. Therefore, through seeing in the four, all those very ones are abandoned, by which it was first pointed out: "For the arrogant and the heedless, their mental corruptions grow." For one who knows and sees, there is elimination of mental corruptions - suffering, origin, cessation, path - indeed unwholesome mental states. Thus they should be sought. As far as the destination of that unwholesome, from there by the opposite one seeks unwholesome mental states; by the mode of those mental defilements it turns. This is called the Conversion guide. Thus bright mental states too should be sought. Regarding unwholesome mental states, it will come.
Therein, this is the plane of the turning mode of conveying: the establishments of mindfulness, the illusions, the four knowledges, the practice leading to the arising of identity, and the practice leading to the cessation of identity.
51. Therein, what is the classification guide? Whatever requires an analytical answer is called the classification guide. How might it be, having come and again a person exists, not having come he does not abuse, for the interrogation of a question, the passing over of something of one - this is called the classification guide.
Therein, what is the reversal guide? Whatever is an explanation of the opposite, this is called the reversal guide. As stated by the Blessed One: "For a male person of right view, wrong view has been worn away" - in detail all the path factors. This is called the reversal guide.
Therein, what is the synonym guide?
Whoever knows in the discourse, skilled in the discourses, that is the guide named synonym.
Just as the Venerable Sāriputta was praised by the Blessed One on one subject with synonyms, with various expressions: "Sāriputta is of great wisdom, of joyful wisdom, of swift wisdom" - this is a synonym for wisdom. And just as in the Analysis of the Path, with the meaning of leading out, each path factor is described with synonyms. Thus the synonyms for ignorance. One unwholesome root, being the same, in those various countries they understand by those various terms. For indeed by this, even that very thing they address, it partakes of another. "For the monk who has abandoned all sensual pleasures" - sensual pleasures are addressed. "For whom there is crossed over, he doubts" - those very sensual pleasures he addresses as "doubt." "For one hearing, formerly they delight" - those very sensual pleasures he addresses as "they delight." Thus whatever phenomenon is taught in the discourse, the search for it is: "What is the name of which phenomenon, what is the synonym of which?" For the Omniscient One, for whomever whatever language there is, according to their way he teaches by that - its synonym should be sought. This is the synonym guide.
52. Therein, what is the description guide? "The four noble truths" - the discourse explains, the summary description. That which is the origin description. Regarding edible food there is desire, there is lust, as far as it is established. Therein, consciousness declares the production description. Regarding edible food there is no desire, etc. the uprooting description.
"His mind becomes liberated from the mental corruption of sensuality, his mind becomes liberated from the mental corruption of existence, his mind becomes liberated from the mental corruption of ignorance" - declares the abandoning description. "Craving for whom is put forward, wisdom turns around" - the verse declares the agreeable description. But thus "the agreeable description" - the Blessed One declares one phenomenon. For not by making "craving is the origin of suffering" should the origin of craving be explained everywhere. "As an arisen sensual thought he does not accept, dispels, abandons" - the rejecting description. Thus for all phenomena, both wholesome and unwholesome, whatever is its field of phenomena, that very phenomenon operates there. The remaining phenomena become followers of that. That description is twofold - the description dependent on others and the description dependent on oneself. What is the description dependent on oneself? "Develop concentration, monks; a concentrated monk, monks, understands as it really is." He understands as it really is "matter is impermanent" - this is the description dependent on oneself and the description dependent on others; that description is of wisdom and of morality, just as one should develop the four meditative absorptions. For him there is the concentration faculty, the four faculties are soft, those are dependent on the four; the three unwavering confidences, the concentration faculty is dependent on others, the four faculties are dependent on others; in the four noble truths the wisdom faculty is not dependent on others, in the establishments of mindfulness and in the right strivings the energy faculty. Thus in its own proximate cause, in its own field, that phenomenon is dependent on itself, and that should be declared there. The striking down of its opposites should be explained. Here this is the description of many modes: "For what reason was this phenomenon laid down?" This is called description.
53. Therein, what is the descent mode? It should be brought down into six phenomena. In which six? In the aggregates, in the elements, in the sense bases, in the faculties, in the truths, in the dependent originations. There is no discourse or verse or explanation. That is not seen in any one of these six phenomena. To this extent, this is the entire teaching, whether aggregates or elements or sense bases or truths or dependent origination; therein, among the five aggregates, the aggregate of feeling is the proximate cause of lust, hate, and delusion. Therein, there are three feelings: for pleasant feeling, pleasure with sustained thought; for unpleasant feeling, displeasure with sustained thought; for neither-unpleasant-nor-pleasant feeling, equanimity with sustained thought. Whatever is felt therein, this is the truth of suffering; among the aggregates, the aggregate of mental activities - therein the body proceeds heedlessly with support, and that gone to activities is twofold, and action is the descent into the life-continuum, and there are three activities - meritorious volitional activities or demeritorious or imperturbable - the cause for one with lust in all, not for one without lust; and the volitional activities of hate, one not free from lust both intends and plans, but one without lust intends but does not generate volitional formations; just as a hot thunderbolt falling on wood or on a tree or elsewhere breaks and burns, thus volition with lust both intends and generates volitional formations. Just as a cool thunderbolt neither breaks nor burns, thus volition without lust intends but does not generate volitional formations. Therein, among the five aggregates, one aggregate is the non-faculty body, the aggregate of perception.
Therein, there are eighteen elements among the elements. Therein, whatever ten elements are material, when those are being taught, the aggregate of matter should be explained - the noble truth of suffering. And also the six classes of consciousness with the mind-element as seventh, therein the aggregate of consciousness should be explained - the noble truth of suffering. But the element of phenomena is the confluence of phenomena; that phenomenon, by whatever cause and by whatever outcome and by whatever fruit and by whatever function and by whatever synonym it is found, by that it should be explained. Whether wholesome or unwholesome or indeterminate or unconditioned. Of the twelve sense bases, ten sense bases are material - that should be explained as the noble truth of suffering. The aggregate of matter and the mind sense base should be explained by the aggregate of consciousness - the noble truth of suffering. The mind-object sense base is the confluence of various phenomena. Therein, whatever phenomena of the faculties should be explained among the faculties, whatever of the non-faculties should be explained among the non-faculties. And they should be brought down by method. Just as that element of phenomena, so the mind-object sense base should be sought. For whatever is the element of phenomena, that itself is the mind-object sense base, neither less nor more.
Therein, dependent origination is threefold, is fourfold, is twofold. Therein, the threefold dependent origination is cause, fruit, and outcome. Ignorance, activities, craving, and clinging - this is the cause; consciousness, mentality-materiality, the six sense bases, contact, and feeling - this is the condition; whatever existence - this is the result; whatever birth and death - this is the outcome.
How is it fourfold - cause, condition, result, and outcome? Ignorance and craving-activities and clinging - this is the cause. Consciousness is the condition for mentality-materiality. Mentality-materiality arises; likewise for one arisen, the six sense bases, contact, and feeling - this is the condition. Whatever existence - this is the result. Whatever birth and ageing and death - this is the outcome.
How is dependent origination twofold? Ignorance, activities, craving, clinging - this is the origin. Consciousness, mentality-materiality, the six sense bases, contact, feeling, existence, birth, and death - this is pain. But that from the cessation of ignorance comes the cessation of activities - these are the two truths by way of their opposites. Therefore dependent origination should be explained in whatever manner it has been declared.
Likewise the twenty-two faculties. Twelve faculties from the eye-faculty up to the faculty of displeasure - this is suffering. The masculinity faculty and view are the proximate cause of craving. Since a man among men, that is thus to be done. Then he becomes attached internally. This is I-making; filled with lust for fame, he seeks externally - this is mine-making; thus a woman, therein the faculty of pleasantness and the pleasure faculty are followers of the masculinity faculty. When his intention is fulfilled, states of greed increase the wholesome root. But if this intention of his does not go to fulfilment, the faculty of pain and the faculty of displeasure occur for him. And hate, the unwholesome root, increases. But if one develops equanimity, one becomes a follower of the equanimity faculty. And non-delusion, the wholesome root, increases. Thus the seven faculties, derived from the basis of mental defilements, are not different, not inferior - feeling for all, the femininity faculty, the masculinity faculty. Therein the eight faculties from the faith faculty up to the faculty of one who has final knowledge - this is the practice leading to the cessation of suffering. Of the ten wisdom faculties, the proximate cause of sensual lust. The mind faculty is the proximate cause of lust for existence. The wisdom faculties are the proximate cause of lust for material form. The femininity faculty and the masculinity faculty are the proximate cause of the seven concepts. Therein, by whatever faculty one is able to bring down a verse, by that it should be explained. Thus in the aggregates, elements, sense bases, truths, and dependent originations - this is the descent guide.
54. Therein, what is the correction guide? Whatever verses will be spoken with one beginning. Therein, when one has been spoken, in the remaining spoken ones, that meaning should not be explained. What is the reason? For indeed that meaning has not yet been spoken; what is unspoken cannot be explained. How is it? "Heedfulness is the state of the Deathless" - this verse, this one verse should be explained. What is the reason? Is there meaning declared, or is this beginning unspoken?
They rejoice in diligence, delighted in the resort of the noble ones.
This is unspoken. When this verse too has been spoken, the meaning should be explained. What is the reason? Is there something remaining there? "Those meditators, acting continuously, always of firm effort" - this verse; thus when these verses have been reflected upon, then the meaning should be explained. Thus in discourses or explanations not heard before, a common recitation is spoken. Whatever investigation, scrutiny - "Is there this function? Has this discourse been spoken? Has its synonym been explained or not?" Therein, whatever investigation there is, this is called the correction guide.
55. Therein, what is the determination guide? Unity and distinction. Therein, concept-as-what-is-done and concept-as-function. That unity and distinction, just as the concept by one synonym is distinction, "one understands" is wisdom, and that is concept in the meaning of authority. That which is laid down in the meaning of superior. That is the power of wisdom in the meaning of superior. Having become reduced, by the power of the resort of self, one resorts to recollection of the three jewels: recollection of the Buddha, recollection of the Teaching, recollection of the Community, through non-distorted recollection. Right view, through investigation of phenomena, is the enlightenment factor of investigation of phenomena, from resolution, through direct knowledge. In brief, from the path, what is the basis through non-disturbance is unity, just as hot water conjoined with heat, cold water conjoined with cold, alkaline water, sweet water - this is unity and distinction.
Furthermore, there is a phenomenon composed of various phenomena, together as one, just as matter, the four are to be prevented, and that is matter - this is unity. The solid element, liquid, heat, air element - this is distinction. Thus all four elements are matter - this is unity; the solid element, liquid, heat, air element - this is distinction. "Solid element" - by characteristic is unity, by mixed basis is distinction. Whatever has the characteristic of hardness, all that is the solid element - this is unity. Head hairs, body hairs, nails, teeth, outer skin, hide - this is distinction. Thus all four elements are matter - this is unity. Sounds, odours, flavours, tangible objects - this is distinction.
Furthermore, there is a phenomenon, distinction, another obtains a name. Just as in observation of the body, the nine perceptions, perception of the discoloured, perception of the bloated, this is perception of foulness, whatever unity from the object, from distinction, that thus for one observing danger in perception and feeling, such is the determination and the concentration faculty, and that very same in phenomena, therein the development of perception and the energy faculty, and in phenomena the observation of mental phenomena, in mind abandoning the perception of self and the wisdom faculty, and in mind the observation of mind. Thus whatever course of knowledge, altogether the resort of wisdom is wisdom, this is distinction, just as sensual lust, lust for existence, lust for views - this is distinction of craving. Thus whatever knowledge of unity and distinction is investigation, scrutiny. This is the determination guide.
56. Therein, what is the requisite guide? Cleansing and defilement with cause and with condition, whatever seeks both of those, that is the requisite guide. Thus, for phenomena with cause, the cause should be sought; for those with condition, the condition should be sought.
Therein, what is the difference between cause and condition? The intrinsic nature is the cause, the external nature is the condition. The condition of the external nature is also the cause; for someone, the condition of the external nature by way of root of the intrinsic nature is an unstated cause, a stated condition. The internal is the cause, the external is the condition. The intrinsic nature is the cause, the external nature is the condition. The producer is the cause, the recipient is the condition. The resident is the cause, the visitor is the condition. The not common is the cause, the common is the condition. One alone is the cause, one after another is the condition.
The instrument of the cause should be collected. The collection is the cause; therein the cause is twofold. The condition is twofold - contiguity condition and successive condition. The cause too is twofold - contiguity cause and successive cause. Therein, what is the successive condition? Ignorance is the successive condition for mentality-materiality; consciousness is the condition by way of contiguity condition. If at the beginning there is the cessation of ignorance, there is also the cessation of mentality-materiality. Therein, what is the reason for contiguity? The successive condition and the contiguity condition are collected; this is from the condition. Therein, what is the successive cause? For one who cognizes, the cause is by way of successive cause; another mode is the cause by way of contiguity cause. For whatever arises immediately for whom, that is also its cause; from the cessation of birth, externally the cessation of mode; from the cessation of mode, the cessation of the stem; from the cessation of the stem, the cessation of the fragment. Thus the cause too is twofold; it should be seen by those.
Dependent origination - as ignorance is the condition, what again is the condition for that? Unwise attention. That is the condition for what? For activities. Thus both the condition and what has arisen - what is the cause of that? Ignorance alone. For thus the former end is not discerned. Therein, the underlying tendency to ignorance is the cause of prepossession by ignorance; the former is the cause, the latter is the condition; that too is the condition for ignorance and activities by four reasons: by way of conascence condition, by way of contiguity condition, by way of flowing condition, by way of support condition.
57. How is ignorance a condition for activities by way of conascence condition? Whatever consciousness is prepossessed by lust, therein by prepossession by ignorance, it destroys the entire range of wisdom. Therein, activities having the three conditions, this co-arisen with ignorance, attaining growth, increase, and expansion of the greatness of the period and plane - wisdom is abandoned by four reasons. Which four? Underlying tendency, prepossession, mental fetter, clinging. Therein, underlying tendency, prepossession - birth, being prepossessed, becomes fettered; being fettered, clings; with clinging as condition, existence. Thus those activities, threefold, arisen, gone to the plane, not elsewhere without perception, this one disciplined by the path - thus they have become strong, undisciplined - thus they are called activities; thus by the meaning of co-arising with cause, there is indeed a condition for activities as condition; having removed what is described, wholesome, unwholesome, wholesome and unwholesome should be included; having removed resultant states, what should be said, what should not be said, what should be said and what should not be said should be included; devoid of existence, the entire discourse should be encompassed.
The ten powers of the Tathāgata, the four grounds of self-confidence, merits, what is not otherwise known - ignorance is a condition for activities by way of contiguity condition; with whatever consciousness ignorance co-arises, the contiguous consciousness of that consciousness arises; whatever contiguous consciousness arises for that, the preceding consciousness is a condition for that latter consciousness by way of root condition; therefore ignorance is the root, by that consciousness clinging, having no opportunity, knowledge does not arise. Whatever element of diligence of his is flooded by covetousness, therein illusions arise - "beautiful in the unattractive," "pleasure in what is suffering"; therein activities arise - lustful, corrupted volitions of the root, by prepossession by lust, by prepossession by anger, by prepossession by ignorance; illusion of view should be explained in the description of the basis; whatever one cognizes with a distorted mind, this is illusion of thought; whatever distorted perception one takes up, this is illusion of perception. Whatever distorted view one adheres to, this is illusion of view. The eight wrong courses grow; the three unwholesome, arisen through unwise attention, produce consciousness and true knowledge. Thus in the former and latter, the more unwholesome activities go to growth and expansion. And they, being great and not understood, become activities leading to rebirth. Thus, in this way, ignorance is a condition for activities by way of conascence condition and by way of contiguity condition.
58. How is ignorance a condition for activities by way of flowing? That ignorance flows into and pervades those activities. Just as a water lily or a lotus, grown in water, drenched by cool water, flowing, attains growth, increase, and full expansion. Thus, by the meaning of flowing, ignorance is a condition for activities.
How is ignorance a condition for activities by the meaning of support? Those activities, in dependence on ignorance, attain growth, increase, and full expansion. Just as a water lily or a lotus, in dependence on earth, having established on earth, attains growth, increase, and full expansion. These activities, established in ignorance, in dependence on ignorance, go to growth, increase, and full expansion. Thus, by the meaning of support, ignorance is a condition for activities.
Furthermore, by the result of action accompanied by lust, existence arises at conception; all that attached to action through the influence of not knowing is called "activities leading to rebirth" - thus too there are activities with ignorance as condition. Furthermore, among the five, those who are trainees, those who have attained the attainment of non-perception, those who have gone to existence, those who have gone within, the moisture-born, or whoever else has become a non-returner does not intend nor aspire - what is the condition for their activities? Furthermore, from lust there are their activities and clingings; consciousness just recollects, with unripened result not abolished, with uncut-off conditions, for them again there is going to existence. Thus indeed, with ignorance as condition, activities. Furthermore, for them there is neither clinging nor activities; again, their seven underlying tendencies, not abolished, not cut off, become the object of registration. With consciousness as support, with consciousness as condition, mentality-materiality. Thus too, with ignorance as condition, activities. Furthermore, whatever action leading to accumulation, all that is generated through the influence of ignorance, and through the influence of craving one clings, and through the influence of not knowing one does not know the danger therein. That itself becomes the seed of consciousness, that itself becomes the affection of craving. That itself is ignorance as confusion. Thus too, with ignorance as condition, activities should be stated. Thus, by these ways, ignorance is a condition for activities.
Therein, the cause of ignorance is unwise attention as condition. Therein, non-interruption, this therein is the third power, cessation, this is conception. Therein, rebirth, which is non-interruption, by the meaning of non-uprooting, this is underlying tendency. Just as a banner or a cloth, two people would press, or one or with force would place in a windless place, but would not dry by pressing. Therein, whatever cohesion of the liquid element, by rubbing, should be dried. Having approached the heat element, if again one would place it in space, by dew it would mostly attain cohesion; for indeed, without approaching the heat element, it would not go to remainder. Just so, even the attainment supreme in the highest existence does not lead to the uprooting of what is suitable. For they contemplate attachment, but do not go to the abandoning of craving through craving. Therein, that is non-uprooting. The underlying tendency of ignorance and the impediment of consciousness - this is prepossession. Non-penetration of consciousness as it really is - this is the mental corruption of ignorance, the seed of ignorance-consciousness. Whatever seed, that cause is not cut off; not being cut off, it reconnects. Reconnecting, it does not go to uprooting. The uprooted consciousness envelops; one with enveloped consciousness does not understand as it really is - thus the meaning of with mental corruptions for perception, the meaning of ignorance, the meaning of cause, the meaning of non-interruption, the meaning of non-cessation, the meaning of fruit, the meaning of conception, the meaning of rebirth, the meaning of non-uprooting, the meaning of underlying tendency, the meaning of prepossession, the meaning of non-penetration. To this extent, the field of ignorance has been described. This is called the guide named Requisite.
59. Therein, what is the guide called attribution? When that which exists has been disclosed, then the explanation should be stated. Knowing the mind through the method of explanation, this is the guide called attribution. Therein, the description of name is the support, the description of subject is the synonym, the subject that has become is the explanation. How might it be, whatever is to be abandoned from the practice of monks, this is the support.
Therein, what is the attribution? Something should not be stated, or lust for material form, or what has name is to be abandoned. Up to consciousness, they should be done in detail. Ignorance should be made known by simile, this is the attribution. And for one whose mind is dependent, there is clay, and support is craving and view. Therein, view, ignorance, craving, and activities. Therein, with view as condition, craving; these are with ignorance as condition, activities. Therein, dependent consciousness, this is with activities as condition, consciousness, up to ageing and death; this, when spoken in brief, the remainder is implied.
For one who is independent there is no wavering - thus for him, the abandoning of view and craving; therein, for the cessation of view and ignorance, consciousness that has come to be, in phenomena that are grounds for lust, having approached this and that phenomenon, runs to another phenomenon like a monkey; then indeed, in limited phenomena that are grounds for lust, there is no desire and lust for him, whence the wavering from that; he establishes the mind in beings of exceeding measure; that unestablished consciousness, without nutriment, ceases; from the cessation of consciousness, the cessation of mentality-materiality, up to the cessation of ageing and death. This is the attribution.
Therein, the wavering of consciousness through the influence of lust is with possession; when that wavering is absent, whatever is the approach of surrounding defilements, the threefold fire becomes tranquillised. Therefore he said: when there is no wavering, there is tranquillity. Therein, whatever by attribution, one whose body is calm feels happiness; the mind of one who is happy becomes concentrated. Up to liberation, there is knowledge and vision. He, through the elimination of mental corruptions, liberation does not arise. For him, in the absence of coming and going of rebirth, neither here nor beyond nor in between the two. "This itself is the end of suffering" - the Nibbāna element without residue of clinging. This is attributed in the middle of this discourse, the connection with dependent origination and liberation; and this does not analyse the meaning in detail of what was spoken by him in brief. This is called the guide called attribution. And by a discourse conducive to defilement, whatever phenomena are conducive to defilement should be attributed, not others. Thus in what is conducive to habituation, in what is conducive to penetration, this is the guide called attribution. These are the sixteen guides.
In the Peṭakopadesa of the hero Mahākaccāyana, the dweller in the Jambu Grove
The fifth plane.
6.
The Plane of the Collection of the Meaning of Discourses
60. The teaching of the Buddhas, the Blessed Ones, goes into a threefold classification: in the aggregates, in the elements, and in the sense bases. Therein, the five aggregates are the aggregate of matter up to the aggregate of consciousness. The ten material sense bases are the eye and visible forms up to the body and tangible objects; this is the aggregate of matter. Therein, the six classes of feeling are the aggregate of feeling: feeling born of eye-contact up to feeling born of mind-contact; this is the aggregate of feeling. Therein, the six classes of perception are the aggregate of perception: perception of visible form up to perception of mental phenomena - these are the six classes of perception; this is the aggregate of perception. Therein, the six classes of volition are the aggregate of mental activities: volition regarding visible form up to volition regarding mental phenomena - these are the six classes of volition; this is the aggregate of mental activities. Therein, the six classes of consciousness are the aggregate of consciousness: eye-consciousness up to mind-consciousness - these are the six classes of consciousness; this is the aggregate of consciousness. These are the five aggregates.
What is their full understanding? Impermanent, suffering, perception, non-self - this is the full understanding of these. Therein, what is the meaning of aggregate? The meaning of aggregate is the meaning of collection; the meaning of aggregate is the meaning of heap; the meaning of aggregate is the meaning of mass. Just as a mass of material, a mass of forest, a mass of timber, a mass of fire, a mass of water, a mass of wind - thus in the aggregates there is the inclusion of all; thus is the meaning of aggregate.
Therein, the eighteen elements are the eye-element, the material element, the eye-consciousness element, etc. the mind-element, the element of phenomena, the mind-consciousness element. These are the eighteen elements. Their full understanding is impermanent, suffering, perception, non-self - this is the full understanding of these. Therein, what is the meaning of element? It is said the meaning of element is the meaning of constituent. Constituent means the eye, not the sensitive matter, is the eye-element. Thus in the five elements, again the meaning of element is the meaning of delimitation from lust. For the eye-element is delimited. Thus in the five, again it is said the meaning of element is in the sense of absolute nature. Just as by nature this person is bilious, phlegmatic, windy, or of combined humours - thus the natural eye-element is dear to the ten and in all the faculties, etc. The meaning of element is the meaning of dissimilarity.
Therein, what are the twelve sense bases? Six internal and six external. The eye sense base up to the mind sense base is internal; the visible form sense base up to the mind-object sense base is external. These are the twelve sense bases. What is their full understanding? Impermanent, suffering, perception, non-self - this is the full understanding of these. But further, full understanding is twofold: full understanding by knowing and full understanding by abandoning. Therein, full understanding by knowing is called impermanent, suffering, perception, non-self - this is full understanding by knowing. But full understanding by abandoning is the abandoning of desire and lust; this is full understanding by abandoning. Therein, what is the meaning of sense base? It is said the meaning of sense base is the meaning of source. Just as a gold mine, a copper mine - just as by those two sources those various cattle arise. Thus from these, consciousness and mental factors arise as cattle, as well as action, mental defilements, and states subject to suffering. Again it is said the meaning of sense base is the meaning of producing income. Just as for a king there is income from sources of income, thus the meaning of sense base is the meaning of producing income.
61. The four noble truths are suffering, origin, cessation, and path. Suffering in brief is the practice of the Teaching and the mental state; origin in brief is ignorance and craving; cessation in brief is true knowledge and liberation; path in brief is serenity and insight.
Therein, what are the thirty-seven qualities conducive to enlightenment? The four establishments of mindfulness up to the noble eightfold path - thus these are the thirty-seven qualities conducive to enlightenment. Whatever qualities lead to Nibbāna for the Buddhas, the Blessed Ones, the Individually Enlightened Ones, and the disciples of the past, future, and present - that path is the four establishments of mindfulness. Which four? Here a monk dwells observing the body in the body, right striving, etc. basis for spiritual power, etc. faculties, etc. powers, etc. Therein, what is the meaning of faculty? The meaning of lordship is the meaning of faculty, the meaning of authority is the meaning of faculty, the meaning of confidence is the meaning of faculty, the meaning of function not shared with anyone is the meaning of faculty; the meaning of not being overcome is the meaning of power, the meaning of strength is the meaning of power, the meaning of being derived from is the meaning of power, the meaning of support is the meaning of power.
Therein, what are the seven factors of enlightenment? The enlightenment factor of mindfulness up to the enlightenment factor of equanimity. Therein, what is the eightfold path? Right view up to right concentration. Therein, the eightfold path means aggregate: the aggregate of morality, the aggregate of concentration, and the aggregate of wisdom. Therein, whatever is right speech and whatever is right action and whatever is right livelihood - this is the aggregate of morality. Whatever is right mindfulness and whatever is right effort and whatever is right concentration - this is the aggregate of concentration. Whatever is right thought and whatever is right view - this is the aggregate of wisdom. Thus the three trainings. Thus by three ways, ten terms, etc.
Therein, one who practises meditation, established in the aggregate of morality, does not cling to hate, the unwholesome; abolishes the underlying tendency to hate; pulls out the dart of hate; fully understands unpleasant feeling; transcends the sensual element. Established in the aggregate of concentration, one does not cling to greed, the unwholesome; abolishes the underlying tendency to lust; pulls out the dart of greed; fully understands pleasant feeling; transcends the fine-material element. Established in the aggregate of wisdom, one does not cling to delusion, the unwholesome; abolishes the underlying tendency to ignorance; pulls out the dart of delusion and the dart of wrong view; fully understands neither-unpleasant-nor-pleasant feeling; transcends the immaterial element. Thus by the three aggregates one does not cling to the three unwholesome roots, pulls out the four darts, fully understands the three feelings, and transcends the three realms.
62. Therein, what is ignorance? That which is not knowing in the four noble truths - in detail as that bewilderment should be done in the living beings. Therein, what is consciousness? The six classes of consciousness, feeling, perception, volition, contact, attention - this is mentality. Therein, what is materiality? Materiality consisting of the four primary elements is the description of derived materiality from the four primary elements. Thus the former mentality and this materiality - both of these are called mentality-materiality. Therein, the six sense bases means the six internal sense bases: the eye as internal sense base up to the mind as internal sense base. Contact means the six classes of contact: eye-contact up to mind-contact - this is contact. The six classes of feeling are feeling. Craving means the six classes of craving are craving. Clinging means the four kinds of clinging: clinging to sensual pleasures, clinging to views, clinging to moral rules and austerities, clinging to the doctrine of self - this is clinging. Existence means the three existences: sensual existence, fine-material existence, immaterial existence. Therein, what is birth? Whatever is the first arising of the aggregates, the first arising of the elements, the first arising of the sense bases - birth, coming into being, descent, production, manifestation of the aggregates - this is birth. Therein, what is ageing? Ageing is that which is broken teeth, grey hair, wrinkled skin, secluded, fading of the four primary elements, broken - that is ageing, deterioration, declining, deterioration of life span, decay, disintegration of the faculties, hostility, maturation - this is ageing. Therein, what is death? Death is that which in each order of beings, of those various beings, is passing away, decease, death, making of time, breaking up of the bloated, breaking up of the body, arrest of the life faculty - this is death. Thus the former ageing and this death - both of these are ageing and death.
Therein, darkness and gloom, having the characteristic of not knowing as it really is - ignorance is the proximate cause of activities. Activities have the characteristic of constructing, with the manifestation of accumulation and implanting of renewed existence. They are the proximate cause of consciousness. Consciousness has the characteristic of cognising the basis; it is the proximate cause of mentality-materiality. Mentality-materiality has the characteristic of multiple supports; it is the proximate cause of the six sense bases. The six sense bases have the characteristic of defining the faculties; they are the proximate cause of contact. Contact has the characteristic of coming together; it is the proximate cause of feeling. Feeling has the characteristic of experiencing; it is the proximate cause of craving. Craving has the characteristic of holding; it is the proximate cause of clinging. Clinging has the characteristic of grasping and carrying around; it is the proximate cause of existence. Existence has the characteristic of scattering to various destinations; it is the proximate cause of birth. Birth has the characteristic of manifestation of the aggregates; it is the proximate cause of ageing. Ageing has the characteristic of leading to maturation; it is the proximate cause of death. Death has the characteristic of exhaustion of life span and obstruction of life; it is the proximate cause of suffering. Suffering has the characteristic of bodily affliction; it is the proximate cause of displeasure. Displeasure has the characteristic of mental affliction; it is the proximate cause of sorrow. Sorrow has the characteristic of sorrowing; it is the proximate cause of lamentation. Lamentation has the characteristic of verbal utterance; it is the proximate cause of anguish. Whatever are troubles, those are anguishes.
Nine terms where the entire unwholesome side goes into classification and coming together. What are the nine terms? Two root defilements, three unwholesome roots, four illusions. Therein, the two root defilements are ignorance and craving for existence, the three unwholesome roots are greed, hate, and delusion. The four illusions - "Permanent in the impermanent" is illusion of perception, illusion of thought, illusion of view; "pleasure in suffering" is illusion of perception, illusion of thought, illusion of view; "self in non-self" is illusion of perception, illusion of thought, illusion of view; "beautiful in the unattractive" is illusion of perception, illusion of thought, illusion of view.
63. Therein, ignorance means not knowing the four noble truths as they really are; this is ignorance. Craving for existence means whatever lust, passion, desire, infatuation, longing, delight, holding, non-relinquishment in existences; this is craving for existence.
Therein, what is greed, an unwholesome root?
Greed means that greed, being greedy, desire, infatuation, longing, delight, holding, non-relinquishment regarding those various belongings of others, possessions of others, positions of others, wealth of others, things owned by others; this is greed, an unwholesome root. Of what is this the root? Greed is the root of unwholesome bodily action, verbal action, and mental action born of greed, likewise as it is the root of consciousness and mental factors associated with it.
Therein, what is hate, an unwholesome root?
That resentment towards beings, impatience, displeasure, anger, malice, desire for harm, mental aversion; this is hate, an unwholesome root.
Of what is this the root?
The root of bodily action, verbal action, mental action born of hate, and of consciousness and mental factors associated with them.
Therein, what is delusion, an unwholesome root?
Whatever non-full realization, non-grasping with full awareness, non-penetration regarding the four noble truths, delusion, being deluded, confusion, being confused, ignorance, darkness, blindness, obstruction, mental hindrance, covering, concealment, non-attainment of wholesome mental states; this is delusion, an unwholesome root.
Of what is this the root?
The root of unwholesome bodily action, verbal action, and mental action born of delusion, and of consciousness and mental factors associated with them.
Therein, illusions should be known, the basis of illusions should be known. Whatever illusion there may be, that should be known. Therein, there is one illusion, three illusions, and four bases of illusion. What is the one illusion, and by what opposite does one grasp what is distorted?
"Permanent in the impermanent," "pleasure in suffering," "self in non-self," "beautiful in the unattractive" - this is the one illusion.
What are the four bases of illusion?
Body, feeling, mind, and mental phenomena. These are the four bases of illusion.
What are the three illusions?
Perception, thought, and view. These are the three illusions.
Therein, whatever grasping of the sign in a pleasing object, in a faculty-object, or in the sense base of colour - this is illusion of perception. Therein, when there is intimation regarding the object for one with a distorted mind - this is illusion of thought. Therein, for one with a distorted mind, regarding that matter, whatever acceptance, approval, indifference, determination, view, indication, investigating as "beautiful in the unattractive" - this is illusion of view. Therein, by the distinction of bases, there are twelve illusions regarding bodies. Three regarding body, three regarding feeling, three regarding mind, three regarding mental phenomena; four illusions of perception, four illusions of thought, four illusions of view; by the accumulation of sense bases, for one endowed with eye-consciousness and perception, twelve illusions regarding forms, up to one endowed with mind and perception, twelve illusions regarding mental phenomena - six sets of twelve, four illusions arise. Indeed, due to the diversity of objects, for unlimited and incalculable beings, there are unlimited and incalculable illusions by way of inferior, superior, and middling.
64. Therein, the five aggregates are four bases of individual existence. Whatever is the aggregate of matter, that is the body as a base of individual existence. Whatever is the aggregate of feeling, that is feeling as a base of individual existence. Whatever is the aggregate of perception and the aggregate of mental activities, those are mental phenomena as a base of individual existence. Whatever is the aggregate of consciousness, that is consciousness as a base of individual existence. Thus the five aggregates are four bases of individual existence. Therein, regarding the body, there is the illusion "beautiful in the unattractive". Thus regarding feelings, etc. In mind... etc. and regarding mental phenomena there is the illusion of self. Therein, for the purpose of uprooting the four illusions, the Blessed One teaches and makes known the four establishments of mindfulness; for one dwelling observing the body in the body, one uproots the illusion "beautiful in the unattractive"; thus it should be done regarding feelings, consciousness, and mental phenomena.
Therein, ignorance has the characteristic of darkness and gloom, of non-penetration; its proximate cause is illusion. Craving has the characteristic of holding; its proximate cause is what has a dear nature and a pleasant nature. Greed has the characteristic of deceiving one's own disposition; its proximate cause is taking what is not given. Here, hate has the characteristic of contention; its proximate cause is killing living beings. Delusion has the characteristic of wrong conduct regarding objects; its proximate cause is wrong practice. Perception of permanence has the characteristic of grasping conditioned phenomena as non-perishable; its proximate cause is all activities. Perception of pleasure has the characteristic of approaching contact with mental corruptions; its proximate cause is mine-making. Perception of self has the characteristic of approaching mental phenomena; its proximate cause is I-making. Perception of beauty has the characteristic of grasping colour; its proximate cause is non-restraint of the faculties. By these nine terms that have been pointed out, the entire unwholesome side is declared; and that indeed can be known by one of great learning, not by one of little learning, by one who is wise, not by one lacking wisdom, by one who is engaged, not by one who is not engaged.
Nine wholesome terms where the entire wholesome side goes into classification and coming together. What are the nine terms? Serenity, insight, non-greed, non-hate, non-delusion, perception of impermanence, perception of suffering, perception of non-self, and perception of foulness.
Therein, what is serenity? Whatever is the stability of consciousness, the steadiness, the position, the state, the establishment, the setting up, concentration, composure, non-distraction, non-remorse, appeasement, mental state, full focus of consciousness - this is serenity.
Therein, what is insight? Regarding the aggregates, or regarding the elements, or regarding the sense bases, or regarding mentality-materiality, or regarding the dependent originations, or regarding the dependently arisen phenomena, or regarding suffering, or regarding origins, or regarding cessation, or regarding the path, or regarding wholesome and unwholesome phenomena, or regarding blameable and unblameable, or regarding dark and bright, or regarding what should be cultivated and what should not be cultivated - that investigation as it really is, thorough investigation, inquiry, counter-inquiry, grasping, taking up, discernment, acquaintance by consciousness, scrutiny, examination, knowledge, or true knowledge, vision, full understanding, intelligence, wisdom, radiance, light, lustre, brilliance, sword, arrow, enlightenment factor of investigation of phenomena, right view, path factor - this is insight. Therefore this is called insight, or this is diverse insight; therefore this is called insight. And this insight is twofold, it is called insight into phenomena; by this twofold one sees the beautiful and the unattractive, the dark and the bright, what should be cultivated and what should not be cultivated, action and result, bondage and deliverance, accumulation and diminution, occurrence and cessation, defilement and cleansing - thus it is called insight. Or else "vi" is a prefix, "seeing" is the meaning; therefore it is called insight - this is insight.
65. Therein, there are two diseases of beings: ignorance and craving for existence; for the destruction of these two diseases, two medicines have been spoken by the Blessed One: serenity and insight. Using these two medicines, one realizes two healthy states: liberation of mind through the fading away of lust, and liberation by wisdom through the fading away of ignorance. Therein, for the disease of craving, serenity is the medicine; liberation of mind through the fading away of lust is the healthy state. For the disease of ignorance, insight is the medicine; liberation by wisdom through the fading away of ignorance is the healthy state. For thus the Blessed One said: "Two phenomena are to be fully understood: mentality and materiality; two phenomena are to be abandoned: ignorance and craving for existence; two phenomena are to be developed: serenity and insight; two phenomena are to be realized: true knowledge and liberation." Therein, developing serenity, one fully understands materiality; fully understanding materiality, one abandons craving; abandoning craving, one realizes liberation of mind through the fading away of lust; developing insight, one fully understands mentality; fully understanding mentality, one abandons ignorance; abandoning ignorance, one realizes liberation by wisdom through the fading away of ignorance. When for a monk two phenomena have been fully understood - mentality and materiality - thus for him two phenomena have been abandoned: ignorance and craving for existence. Two phenomena have been developed: serenity and insight; two phenomena are to be realized: true knowledge and liberation. To this extent, a monk has fulfilled his obligations. This is the element of Nibbāna with residue of clinging. Through the exhaustion of his life span, through the cessation of the life faculty, this suffering ceases, and other suffering does not arise. Therein, whatever is the cessation, the appeasement of these aggregates, elements, and sense bases, and the non-conception, the non-manifestation of other aggregates, elements, and sense bases - this is the element of Nibbāna without residue of clinging.
Therein, what is non-greed as a wholesome root? Whatever non-greed of such element, non-coveting, the state of not coveting, non-desire, non-longing, non-pleasantness, non-holding. This is non-greed as a wholesome root. Of what is this the root? It is the root of wholesome bodily action, verbal action, and mental action born of non-greed, and of consciousness and mental factors associated with it. Or the noble eightfold path is called wholesome; it is the root of three path factors. Which three? Of right thought, right effort, and right concentration - it is the root of these; therefore it is called a wholesome root.
Therein, what is non-hate as a wholesome root? Whatever towards beings or towards activities is non-striking, non-aversion, non-affliction, non-anger, non-hate, friendliness, friendly feeling, desire for welfare, desire for benefit, confidence of mind - this is non-hate as a wholesome root. Of what is this the root? It is the root of wholesome bodily action, verbal action, and mental action born of non-hate, and of consciousness and mental factors associated with it. Or it is the root of three path factors. Which three? Of right speech, right action, and right livelihood - it is the root of these three path factors; therefore it is called a wholesome root.
Therein, what is non-delusion as a wholesome root? Whatever knowledge and vision as it really is regarding the four noble truths, full realization, right return, penetration, non-delusion, non-forgetfulness, non-confusion, manifestation of true knowledge, light, non-obstruction of wholesome mental states of trainees - this is non-delusion as a wholesome root. Of what is this the root? It is the root of wholesome bodily action, verbal action, and mental action born of non-delusion, and of consciousness and mental factors associated with it. Or this is the root of two path factors. Which two? Of right view and right mindfulness - it is the root of these two path factors; therefore it is called a wholesome root. Thus the eightfold path should be connected with these three wholesome roots.
66. Therein, what is perception of impermanence? "All activities have the nature of arising and falling" - whatever perception, perceiving, determination, learning of this, this is perception of impermanence. What is its outcome? When perception of impermanence has been developed and cultivated, the mind does not follow after, does not connect with, does not remain established in the eight worldly adversities; either equanimity or loathsomeness becomes established - this is its outcome.
Therein, what is perception of suffering? "All activities are suffering" - whatever perception, perceiving, determination, learning of this, this is perception of suffering. What is its outcome? When perception of suffering has been developed and cultivated, the mind does not follow after, does not connect with, does not remain established in laziness, negligence, and astonishment; either equanimity or loathsomeness becomes established - this is its outcome.
Therein, what is perception of non-self? "In all phenomena there is non-self" - whatever perception, perceiving, determination, learning of this, this is perception of non-self. What is its outcome? When perception of non-self has been developed and cultivated, I-making does not follow after the mind, does not connect with it, mine-making does not remain established; either equanimity or loathsomeness becomes established - this is its outcome.
Therein, what is perception of foulness? "The seven activities are foul" - whatever perception, perceiving, determination, learning of this, this is perception of foulness. What is its outcome? When perception of foulness has been developed and cultivated, the mind does not follow after, does not connect with, does not remain established in the sign of the beautiful; either equanimity or loathsomeness becomes established - this is its outcome.
Therein, full understanding of the five aggregates was taught by the Blessed One; therein perception of foulness is for the full understanding of the aggregate of material body, perception of suffering is for the full understanding of the aggregate of feeling, perception of non-self is for the full understanding of the aggregate of perception and the aggregate of mental activities, perception of impermanence is for the full understanding of the aggregate of consciousness. Therein, through serenity one uproots craving, insight uproots ignorance, through non-hate one uproots hate, through non-delusion one uproots delusion, through perception of impermanence one uproots perception of permanence, through perception of suffering one uproots perception of pleasure, through perception of non-self one uproots perception of self, through perception of foulness one uproots perception of beauty.
Serenity has the characteristic of withdrawing mental distraction; its proximate cause is the meditative absorptions. Insight has the characteristic of penetrating all phenomena as they really are; its proximate cause is all that is to be known. Non-greed has the characteristic of withdrawing desire; its proximate cause is abstention from taking what is not given. Non-hate has the characteristic of non-anger; its proximate cause is abstention from killing living beings. Non-delusion has the characteristic of being unobstructed regarding the object; its proximate cause is right practice. Perception of impermanence has the characteristic of grasping the destruction of conditioned phenomena; its proximate cause is rise and fall. Perception of suffering has the characteristic of perceiving contact with mental corruptions; its proximate cause is feeling. Perception of non-self has the characteristic of not approaching all phenomena; its proximate cause is perception of phenomena. Perception of foulness has the characteristic of grasping the discoloured, festering, and bloated; its proximate cause is disenchantment. When these nine terms are pointed out, the entire wholesome side is pointed out; and that can be known by one of great learning, not by one of little learning, by one who is wise, not by one lacking wisdom, by one who is engaged, not by one who is not engaged.
67. Therein, for one inclined to the perception of permanence, dismissing the mind again and again, not reviewing with mindfulness, the perception of impermanence does not arise; for one inclined to the gratification of pleasure in the five types of sensual pleasure, not reviewing the bias of deportment, the perception of suffering does not arise; for one inclined to self in the aggregates, elements, and sense bases, not reviewing the discrimination of various elements and many elements, the perception of non-self does not arise; for one delighting in beauty and form, and inclined to beauty in the body, the concealed perception of foulness does not arise.
Faith has the characteristic of freedom from remorse; its manifestation is believing. Its proximate cause is the four factors of stream-entry. For thus it was said by the Blessed One: "Monks, where should the faith faculty be seen? In the four factors of stream-entry, in wholesome mental states."
The energy faculty has the characteristic of not rejecting heroic effort; its manifestation is the arousal of the energy faculty. Its proximate cause is the past four right strivings. As stated by the Blessed One: "Monks, where should the energy faculty be seen? In the four right strivings."
Mindfulness has the characteristic of refuge; its manifestation is absence of confusion. Its proximate cause is the past four establishments of mindfulness. As stated by the Blessed One: "Monks, where should the mindfulness faculty be seen? In the four establishments of mindfulness."
Concentration has the characteristic of being fully focused; its manifestation is non-distraction; its proximate cause is the four knowledges. As stated by the Blessed One: "Monks, where should the concentration faculty be seen? In the four meditative absorptions."
Wisdom has the characteristic of understanding; its manifestation is investigating what has come to be; its proximate cause is the four noble truths. As stated by the Blessed One: "Monks, where should the wisdom faculty be seen? In the four noble truths."
The four wheels are: residence in a suitable place is a wheel, reliance on good persons is a wheel, rightly directing oneself is a wheel, having made merit in the past is a wheel. Therein, residence in a suitable place has the characteristic of reliance on noble ones; it is the proximate cause of reliance on good persons. Reliance on good persons has the characteristic of reliance on noble ones; it is the proximate cause of rightly directing oneself. Rightly directing oneself has the characteristic of right practice; it is the proximate cause of merits. Merit has the characteristic of accumulation of wholesome mental states; it is the proximate cause of all achievements.
The eleven mental states rooted in morality: for one who is moral, there is freedom from remorse, etc. That is knowledge and vision of liberation - the understanding "there is no more of this state of being." Therein, morality has the characteristic of abstention; it is the proximate cause of freedom from remorse. Freedom from remorse has the characteristic of not censuring oneself; it is the proximate cause of gladness. Gladness has the characteristic of rejoicing; it is the proximate cause of rapture. Rapture has the characteristic of being delighted; it is the proximate cause of tranquillity. Tranquillity has the characteristic of workableness; it is the proximate cause of happiness. Happiness has the characteristic of non-anger; it is the proximate cause of concentration. Concentration has the characteristic of non-distraction; it is the proximate cause of knowledge and vision of things as they really are. Wisdom has the characteristic of investigating without distortion; it is the proximate cause of disenchantment; disenchantment has the characteristic of non-attachment; it is the proximate cause of dispassion. Dispassion has the characteristic of non-defilement; it is the proximate cause of liberation. Liberation has the characteristic of seclusion from unwholesome mental states; it is the proximate cause of the cleansing of liberation.
68. The four noble planes are the four fruits of asceticism. Therein, whoever understands as it really is, this is the plane of seeing. And the fruition of stream-entry - he, having understood as it really is, becomes disenchanted; this is the proximate cause of the weakening of sensual lust and anger. And the fruition of once-returning - he becomes smoothly dispassionate; this is liberation of mind through the fading away of lust. And the fruition of non-returning - that which becomes liberated through the fading away of ignorance, this is the plane of what has been done. And arahantship - what is the meaning of the term "fruits of asceticism"? The noble eightfold path is asceticism; these are its fruits, thus they are called "fruits of asceticism". Why are they called "fruits of the holy life"? The holy life is the noble eightfold path; those are its fruits, thus they are called "fruits of the holy life".
Therein, how does one become a stream-enterer? Together with the full realisation of truth, three mental fetters are abandoned for a noble disciple: identity view, sceptical doubt, and adherence to moral rules and austerities; with the abandoning and utter elimination of these three mental fetters, a noble disciple becomes a stream-enterer, no longer subject to fall into lower realms, until he makes an end of suffering.
Therein, what is identity view? An ignorant fool, a worldling, up to one not skilled in the noble teaching, he regards matter as self, up to self as in consciousness; he, regarding these five aggregates, either grasps at self or grasps at what belongs to a self, thinking "this I am" in one, being thrown into control, without assistance, lying latent, limb by limb, he goes beyond. Whatever acceptance, personal preference, looking, reflection on reasons, pondering of view, confidence of one so constituted - this is called identity view.
Therein, five views partake of annihilation. Which five? One regards matter as self, up to one regards consciousness as self - these five partake of annihilation; the remaining fifteen partake of eternalism. Thus, with the abandoning of identity view, the sixty-two wrong views are abandoned. With abandoning, one does not partake of annihilation or eternalism. Thus, with the abandoning of annihilation and eternalism, for a noble disciple there is no wrong view whatsoever, other than supramundane right view. But how does identity view not exist? Here a noble disciple is learned, all the bright side should be done, up to one skilled in the noble teachings regards matter as non-self, up to consciousness... etc. For one thus regarding, identity view does not exist.
How does sceptical doubt not exist? Here a noble disciple is not uncertain about the Buddha, does not doubt sceptically, is confident - "Thus indeed is the Blessed One" - all of it. He is not uncertain about the Teaching, does not doubt sceptically - all of it. Up to "the elimination of craving, dispassion, cessation, Nibbāna" - he is endowed with this second quality free from uncertainty. He is not uncertain about the Community... etc. Up to "worthy of veneration by gods and humans" - he is endowed with this third quality free from uncertainty.
"All activities are suffering" - he is not uncertain, does not doubt sceptically, resolves upon it, is confident. "Craving is the origin of suffering" - he is not uncertain, does not doubt sceptically. "From the cessation of craving is the cessation of suffering" - he is not uncertain, does not doubt sceptically. "The noble eightfold path is the practice leading to the cessation of suffering" - he is not uncertain, does not doubt sceptically, resolves upon it, is confident. Whatever uncertainty, doubt, sceptical doubt, crossroads, trembling, crawling about, lack of firm standing, not arriving at determination, lack of definiteness, indefiniteness regarding the Buddha, or the Teaching, or the Community, or suffering, or origin, or cessation, or the path - these for him have been abandoned, expelled, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future.
69. Therein, adherence to moral rules and austerities is twofold - of morality or of purity. Therein, adherence to moral rules and austerities regarding morality is: "By this morality or by this ascetic practice or by this austerity or by this holy life I shall become a god or an inferior deity; there I shall play with dove-footed nymphs, I shall delight, I shall attend upon them." "Seeing as it really is" means: personal preference, liberation, lust, what turns around lust, the shaping of view, seeing - this is adherence to moral rules and austerities of one who is not content. Therein, what is adherence to moral rules and austerities regarding purity? Here someone fondles morality, is purified by morality, is led by morality, is freed by morality, transcends pleasure, transcends pain, transcends pleasure and pain, attains by what is higher. One fondles both morality and ascetic practice, by both morality and ascetic practice they are purified, freed, led, transcend pleasure, transcend pain, transcend pleasure and pain, attain - thus for one returning from what is purified and liberated to a teaching that does not purify and a teaching that does not liberate, whatever acceptance, personal preference, freedom, looking, reflection on reasons, pondering of view, seeing of one so constituted - this is adherence to moral rules and austerities regarding purity. These two kinds of adherence are abandoned for a noble disciple, subject to non-arising in the future; he becomes virtuous, endowed with morality pleasing to the noble ones, unbroken, up to conducive to peace. With the abandoning of these three mental fetters, an instructed noble disciple becomes a stream-enterer, no longer subject to fall into lower realms - all of it.
"Together with the full realization of truth" - what is the meaning of this term? There are four full realizations: full realization through full understanding, full realization through abandoning, full realization through realization, full realization through development.
Therein, a noble disciple fully realizes suffering through full realization of full understanding, fully realizes the origin through full realization of abandoning, fully realizes cessation through full realization of realization, fully realizes the path through full realization of development. What is the reason? Full realization of full understanding is for suffering, full realization of abandoning is for the origin, full realization of realization is for cessation, full realization of development is for the path. How does one fully realize through serenity and insight? Having bound the mind to the object, one sees the five aggregates as suffering. Therein, whatever is the binding - this is serenity. Whatever is the penetration - this is insight. For one seeing the five aggregates as suffering, whatever attachment, desire, undertaking, holding, wish, infatuation, aspiration, longing in the five aggregates is abandoned. Therein, the five aggregates are suffering. Whatever attachment, desire, undertaking, holding, wish, infatuation, aspiration, longing therein - this is the origin. Whatever is the abandoning of that, that is cessation; serenity and insight are the path - thus there is full realization of these four noble truths at one time, at one moment, in one consciousness, neither before nor after. Therefore the Blessed One said: "Together with the full realization of truth, three mental fetters are abandoned for a noble disciple."
70. Therein, serenity and insight meditation proceeding in conjunction, at one time, at one moment, in one consciousness, performs four functions: it fully realises suffering through full realization of full understanding, up to the path through full realization of development. Why? Suffering is full realization through full understanding, up to the path is full realization through development. Thus is the simile seen: just as a boat going through water performs four functions - it causes one to reach the far shore, it leaves behind the near shore, it carries the burden, it cuts through the stream; just so, serenity and insight meditation proceeding in conjunction, at one time, at one moment, in one consciousness, performs four functions: it fully realises suffering through full realization of full understanding, up to the path through full realization of development. Or just as the sun rising, at one time, simultaneously, performs four functions - it dispels darkness, it manifests light, it reveals form, it exhausts cold; just so, serenity and insight meditation proceeding in conjunction, at one time, etc. Just as a lamp burning, at one time, simultaneously, performs four functions - it dispels darkness, it manifests light, it reveals form, it exhausts fuel; just so, serenity and insight meditation proceeding in conjunction, at one time, etc.
When a noble disciple becomes a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, until he makes an end of suffering - this is the plane of seeing. And the fruition of stream-entry: one established in the fruition of stream-entry, further developing serenity and insight meditation proceeding in conjunction, through the abandoning of sensual lust and anger for the most part, becomes a noble disciple. A once-returner, due to having completed the task, having come to this world only once more, makes an end of suffering - this is the plane of diminution.
And the fruition of once-returning: whoever, established in the fruition of once-returning, developing insight, abandons sensual lust and anger together with their underlying tendencies without remainder; when sensual lust and anger are abandoned without remainder, the five lower mental fetters become abandoned - identity view, adherence to moral rules and austerities, sceptical doubt, sensual desire, and anger; with the abandoning of these five lower mental fetters, a noble disciple becomes a non-returner, attaining final nibbāna there, not subject to return from that world - this is the plane of being without lust.
And the fruition of non-returning: one established in the fruition of non-returning, further developing serenity and insight meditation, abandons the five higher mental fetters - lust for fine-material existence, lust for immaterial existence, conceit, restlessness, and ignorance. With the abandoning of these five higher mental fetters, a noble disciple becomes a Worthy One, one who has eliminated the mental corruptions, one who has lived the holy life, one completely liberated through final knowledge, one who has completely destroyed the fetter of becoming, one who has attained his own welfare - this is the plane of what has been done.
The Worthy One alone - this is the element of Nibbāna with residue of clinging. Through the exhaustion of his life span, through the cessation of the life faculty, this suffering ceases, and other suffering does not arise. Whatever is the cessation, the appeasement of this suffering, and the non-manifestation of other suffering - this is the element of Nibbāna without residue of clinging. These are the two elements of Nibbāna. Thus the truths have been stated. Full realization of truth has been stated, defining of mental defilements has been stated, abandoning has been stated, planes have been stated, fruits have been stated, elements of Nibbāna have been stated. Thus when these have been stated, all enlightenment becomes stated. Herein exertion is to be done.
71. Therein, what are the nine gradual attainments? The four meditative absorptions and the four immaterial attainments and the attainment of cessation. Therein, what are the four meditative absorptions? Here, monks, a monk, quite secluded from sensual pleasures - this should be done in detail. Therein, what are the four immaterial attainments? One who is dispassionate should certainly be spoken of, up to the attainment of cessation should be done in detail. These are the nine gradual attainments.
Therein, what is the first meditative absorption? Dissociated from five factors, possessed of five factors. Dissociated from which five factors? From the five mental hindrances. Therein, what are the five mental hindrances? Sensual desire - this should be expanded. Therein, what is sensual desire? Whatever desire and lust, love, attachment, holding, wish, infatuation, longing, non-relinquishment, underlying tendency, prepossession regarding the five types of sensual pleasure - this is the mental hindrance of sensual desire. Therein, what is the mental hindrance of anger? Whatever resentment towards beings and activities, etc. as in hate so in disparagement - this is anger, a mental hindrance. Therein, what is torpor? Whatever dullness of consciousness, heaviness of consciousness, unwieldiness of consciousness, discarding of consciousness, drowsiness, nodding, the act of nodding, nodding off - this is torpor. Therein, what is sloth? Whatever stiffness of the body, dullness, heaviness of the body, non-tranquillity of the body - this is sloth. Thus this sloth and the former torpor - both of these are called the mental hindrance of sloth and torpor. Therein, what is restlessness? Whatever non-appeasement of consciousness - this is restlessness. Therein, what is remorse? Whatever mental scratching, disturbance, agitation, heart-scratching, regret - this is remorse. Thus this remorse and the former restlessness - both of these are called the mental hindrance of restlessness and remorse. Therein, what is the mental hindrance of sceptical doubt? Whatever regarding the Buddha or the Teaching or the Community, etc. this is sceptical doubt. And yet there are five sceptical doubts: obstructive to the righteous, obstructive to the region, obstructive to attainment, obstructive to the path, obstructive to heaven - these are the five sceptical doubts. Here, however, sceptical doubt obstructive to attainment is intended. These are the five mental hindrances.
Therein, what is the meaning of the term "mental hindrances," from what do they obstruct? They obstruct from all that is on the side of the wholesome. How do they obstruct? Sensual desire obstructs from foulness, anger obstructs from friendliness, sloth obstructs from tranquillity, torpor obstructs from arousal of energy, restlessness obstructs from serenity, remorse obstructs from non-regret, sceptical doubt obstructs from wisdom and from dependent origination.
Another method. Sensual desire obstructs from non-greed, from the wholesome root, anger obstructs from non-hate, sloth and torpor obstruct from concentration, restlessness and remorse obstruct from the establishments of mindfulness, sceptical doubt obstructs from non-delusion, from the wholesome root.
Another method. There are three abidings: the divine abiding, the divine abiding, and the noble abiding. The divine abiding is the four meditative absorptions, the divine abiding is the four immeasurables, the noble abiding is the thirty-seven qualities conducive to enlightenment. Therein, sensual desire, restlessness, and remorse obstruct the divine abiding, anger obstructs the divine abiding, sloth and torpor and sceptical doubt obstruct the noble abiding.
Another method. Sensual desire, anger, and restlessness and remorse obstruct serenity, sloth and torpor and sceptical doubt obstruct insight, therefore they are called mental hindrances. The first meditative absorption is dissociated from these five factors.
With which five factors is the first meditative absorption associated? With applied thought and sustained thought, with rapture, with happiness, and with unified focus of mind. The arising, attainment, possession, and realisation of these five factors is called having attained the first meditative absorption. Having produced these five factors, one dwells; therefore it is said one enters and dwells in the first meditative absorption by the divine abiding.
Therein, the second meditative absorption is possessed of four factors; having produced and accomplished these four factors - rapture and happiness, unified focus of mind, and internal confidence - one dwells; therefore it is said one enters and dwells in the second meditative absorption.
Therein, the third meditative absorption is possessed of five factors; having produced and accomplished these five factors - mindfulness, full awareness, happiness, unified focus of mind, and equanimity - one dwells; therefore it is said one enters and dwells in the third meditative absorption.
Therein, the fourth meditative absorption is possessed of four factors - equanimity, purity of mindfulness, neither-unpleasant-nor-pleasant feeling, and unified focus of mind; the fourth meditative absorption is possessed of these four factors. Thus the arising, attainment, possession, and realisation of these four factors is called having attained the fourth meditative absorption. Having produced and accomplished these four meditative absorptions, having attained, one dwells; therefore it is said one dwells by the divine abiding.
Therein, what is the meaning of impermanent? The meaning of oppression is the meaning of impermanent, the meaning of dissolution, the meaning of leading on, the meaning of seclusion is the meaning of impermanent; this is the meaning of impermanent.
Therein, what is the meaning of suffering? The meaning of oppression is the meaning of suffering, the meaning of crushing, the meaning of urgency, the meaning of affliction; this is the meaning of suffering.
Therein, what is the meaning of empty? Untainted is the meaning of empty, the meaning of not sharing, the meaning of gone beyond, the meaning of end of the round of rebirths; this is the meaning of empty.
Therein, what is the meaning of non-self? The meaning of non-sovereignty is the meaning of non-self, the meaning of not being under control, the meaning of not acting as one wishes, the meaning of being consumed; this is the meaning of non-self.
The Peṭaka plane named the Accumulation of Discourse Meanings, leading to peace, is complete.
7.
The Plane of Methods Application
72. Meditative absorption is dispassion. The four meditative absorptions should be done in detail. They are twofold; dissociated from factors of enlightenment and associated with factors of enlightenment. Therein, those dissociated from factors of enlightenment are outsiders, those associated with factors of enlightenment are noble persons. Therein, having set aside the six roots of persons by which - one of lustful temperament, one of hateful temperament, one of deluded temperament, one of lustful-hateful temperament, one of lustful-deluded temperament, one of hateful-deluded temperament, one of balanced temperament - thus for these persons who have attained meditative absorption, the five mental hindrances are the opposite; for their repulsion, as one who is unable, one restrains the three unwholesome roots. By greed, the unwholesome root, one restrains covetousness and restlessness that float up, by non-greed, the wholesome root; remorse and sceptical doubt are on the side of delusion, that one restrains by non-delusion. Hate and sloth and torpor are on the side of hate, that one restrains by non-hate.
Therein, for the fulfilment of non-greed, one thinks the thought of renunciation. Therein, for the fulfilment of non-hate, one thinks the thought of non-anger. Therein, for the fulfilment of non-delusion, one thinks the thought of non-violence. Therein, for the fulfilment of non-greed, one is secluded from sensual pleasures. Therein, for the fulfilment of non-hate and for the fulfilment of non-delusion, one is secluded from evil unwholesome mental states, and enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion.
"Applied thoughts": there are three applied thoughts - thought of renunciation, thought of non-anger, thought of non-violence. Therein, the first striking upon is applied thought, the moving about of what has been attained is sustained thought. Just as a man sees a person coming from afar, but does not yet know whether this is a woman or a man; but when he attains whether it is a woman or a man, or of such colour, or of such shape - these, thinking further, examine: "Is this one moral or immoral, wealthy or poor?" Thus sustained thought fixes upon applied thought, sustained thought moves and conforms. Just as a bird first strives and afterwards does not strive, just as the striving, so is applied thought; just as the spreading of wings, so sustained thought guards, thinks, moves about, examines. One thinks applied thought, one moves about sustained thought. Applied thought is the opposite of perception of sensuality, sustained thought is the opposite of perception of anger and perception of violence. The function of applied thoughts is inattention to the unwholesome, the function of sustained thoughts is the restraining of the foremost. Just as one who recites silently does recitation, so is applied thought; just as one contemplates that very thing, so is sustained thought. Just as without full understanding, so is applied thought. Just as full understanding, so is sustained thought. Applied thought is for analytical knowledge of language and analytical knowledge of discernment, sustained thought is for analytical knowledge of phenomena and analytical knowledge of meaning. Applied thought is readiness and proficiency of consciousness, sustained thought is skill in resolution of consciousness. "This is wholesome, this is unwholesome, this is to be developed, this is to be abandoned, this is to be realized" - this is applied thought; just as abandoning and development and realisation, so is sustained thought. For one established in these applied and sustained thoughts, twofold suffering does not arise, bodily and mental; twofold happiness arises, bodily and mental. Thus mental happiness generated by applied thought is rapture, bodily happiness is just bodily. Whatever unified focus of mind there is therein, this is concentration. Thus the first meditative absorption has five factors abandoned and is possessed of five factors.
Through the constant practice of those very applied and sustained thoughts, his mind becomes inclined towards that. For him, applied and sustained thought appear gross. And whatever rapture and happiness and renunciation becomes gross. But rapture and delight born of concentration arise. For him, sustained thought is the object. With their subsiding, the mind internally becomes confident. Whatever applied and sustained thoughts are the two phenomena to be recollected. The present is to be examined. With their subsiding, there is unification of mind and unified focus of mind. Through that unification, rapture goes to fulfilment. Whatever is rapture, that is the pleasure faculty; whatever is happiness, that is the faculty of pleasantness. Whatever is unified focus of mind, this is concentration. That second meditative absorption is possessed of four factors. He, through dispassion for rapture, goes on, having abandoned that which is accompanied by moisture.
73. Therein, regarding the clinging to a mind of pleasure, he, investigating that, attends only to equanimity. He dwells equanimous through dispassion for rapture. And just as happiness is brought by rapture, he experiences that with the body and dwells fully aware. By which mindfulness and full awareness he goes to the fulfilment of equanimity. This third meditative absorption is possessed of four factors.
Likewise, for the abandoning of bodily happiness, in the first meditative absorption the pleasure faculty ceases. In the second meditative absorption the faculty of pain ceases. He, with the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. Therein, equanimity becomes confident through the four faculties - the faculty of pain, the faculty of displeasure, the faculty of pleasantness, and the pleasure faculty. Through their cessation there is equanimity and full awareness; therein, through the faculty of pleasantness and the pleasure faculty there is unmindfulness; through their cessation one becomes mindful; through the faculty of pain and the faculty of displeasure there is lack of full awareness; through their cessation there is full awareness; thus perception of equanimity, mindful and fully aware, and unified focus of mind - this is called the fourth meditative absorption.
Therein, for a person of lustful temperament, there is the faculty of pleasantness and the pleasure faculty; for a person of hateful temperament, there is the faculty of pain and the faculty of displeasure; for a person of deluded temperament, there is unmindfulness and lack of full awareness.
Therein, for a person of lustful temperament, in the third and fourth meditative absorptions attraction ceases; for one of hateful temperament, in the first and second meditative absorptions aversion ceases; for a person of deluded temperament, in the first and second meditative absorptions lack of full awareness ceases. In the third and fourth meditative absorptions unmindfulness ceases; just so, for those three persons the four meditative absorptions will go to cleansing.
Therein, for a person of lustful-hateful temperament, there is lack of full awareness, attraction, and aversion; therefore the meditative absorption is conducive to relinquishment. Therein, for a person of lustful-deluded temperament, the state of attraction and the danger have been shown; that meditative absorption is conducive to relinquishment for him. Therein, for a person of hateful-deluded temperament, aversion, unmindfulness, and lack of full awareness - the danger has been shown; therefore that meditative absorption is conducive to relinquishment for him.
Therein, for a person of balanced temperament with lust, hate, and delusion, the meditative absorption is conducive to distinction; these four meditative absorptions should be explained regarding seven persons. And among the four concentrations, through concentration due to desire the first meditative absorption, through concentration due to energy the second meditative absorption, through concentration due to developed mind the third meditative absorption, through concentration due to investigation the fourth meditative absorption. Through the desireless the first meditative absorption, through emptiness the second meditative absorption, through the signless the third meditative absorption, through mindfulness of breathing the fourth meditative absorption. Through the appeasement of sensual thought and anger, the first meditative absorption arises; through the appeasement of applied and sustained thought the second meditative absorption; through the appeasement of the faculty of pleasantness and the pleasure faculty the third meditative absorption; through the appeasement of bodily activities the fourth meditative absorption. Through the foundation of generosity the first meditative absorption, through the foundation of truth the second meditative absorption, through the foundation of wisdom the third meditative absorption, through the foundation of peace the fourth meditative absorption. These four meditative absorptions have been explained by way of brief exposition; therein the concentration faculty goes to fulfilment. There are four conforming ones; therein, whoever attains the elimination of mental corruptions in dependence on the first meditative absorption, he does so through easy practice with sluggish direct knowledge, by way of opposition to the faculty of displeasure. Whoever attains the elimination of mental corruptions in dependence on the second meditative absorption, he does so through easy practice with quick direct knowledge, by way of opposition to the faculty of pain. Whoever attains the elimination of mental corruptions in dependence on the third meditative absorption, he does so through easy practice with sluggish direct knowledge, by way of opposition to the pleasure faculty. Whoever attains the elimination of mental corruptions in dependence on the fourth meditative absorption, he has gone through easy practice with quick direct knowledge, by way of opposition to the faculty of pleasantness.
The Miscellaneous Description.
74. Whatever are the four meditative absorptions, these are the factors of those meditative absorptions, the aggregation of those factors would be the factors, this is the plane of meditative absorption - what is the distinction? This would be the distinction. These are the requisites; by these is this arising; of that arising this is the proximate cause; by that proximate cause this is the development. Of that development this is the danger. By that this is the decline. Whose decline? Of the meditator who has approached that. Reviewing that as it was spoken, this is the distinction. By that distinction this is the gratification; whose gratification is that? Of the meditator who is not absorbed in meditation; of that meditator who is not absorbed in meditation, this readiness in proficiency, the established meditative absorption goes to unsurpassed power of meditative absorption; for one established in the power of meditative absorption, for this one who has attained perfection, these are the jhāna factors - undisturbed thought in the first meditative absorption, the jhāna factors, one who develops. That rapture, just following along in the first meditative absorption is a jhāna factor, and the mental states of that quality, and by that accumulation. Rapture in the second meditative absorption is the nature of a jhāna factor; but for one thus proceeding, the jhāna factor accompanied by the nature of a jhāna factor, with happiness, internal confidence in the second meditative absorption is a jhāna factor, by the nature of mental placidity and by that accumulation. Rapture in the second meditative absorption is a jhāna factor; internal confidence through concentration, rapture in the second meditative absorption is a jhāna factor; unification of mind in the second meditative absorption is a jhāna factor; equanimity through contact in the third meditative absorption is a jhāna factor; and happiness is its factor. Unification of mind in the fourth meditative absorption is a jhāna factor; equanimity that is neither-unpleasant-nor-pleasant in the fourth meditative absorption is a jhāna factor; the plane of resolution, purity of equanimity and mindfulness in the fourth meditative absorption is a jhāna factor. And purity of mindfulness in the various planes of meditative absorption, associated with jhāna factors, rapture, unification of mind in the fourth meditative absorption is a jhāna factor.
Therein, what is the plane of meditative absorption? With applied thought and with sustained thought, followed by seclusion, in the first meditative absorption is the plane of meditative absorption. Without applied thought and without sustained thought, internal confidence generated, followed by rapture, in the second meditative absorption is the plane of meditative absorption. Combined with happiness and comfort, with rapture, in the third meditative absorption is the plane of meditative absorption. Of that, accompanied by happiness and suffering, accompanied by resolution, in the fourth meditative absorption is the plane of meditative absorption. Accompanied by the immeasurable, with beings as object, in the first meditative absorption is the plane of meditative absorption. Accompanied by the bases of mastery, among those percipient of material forms, in the second meditative absorption is the plane of meditative absorption. Of those accompanied by deliverance, in the deliverances, in the third meditative absorption is the plane of meditative absorption. Accompanied by observation, bodily activities, rightly is the plane of the fourth meditative absorption.
75. Therein, what are the distinctions of meditative absorption? Quite secluded from sensual pleasures, secluded from evil unwholesome mental states, accompanied by consciousness and mental factors, and also the transcendence of the sensual element - this is a distinction of meditative absorption. Without applied thought and without sustained thought, with rapture, accompanied by mindfulness, perceptions and attention accompanied by rapture occur. This is a distinction of meditative absorption. On the plane without applied thought, without sustained thought indeed, mindfulness followed along, attention accompanied by equanimity occurs. And by conformity with that, mindfulness connects. And having attained that plane, one dwells - this is a distinction of meditative absorption. Perceptions and attention accompanied by purity of mindfulness occur, and having attained that plane, one dwells - this is a distinction of meditative absorption. On the plane accompanied by the plane of infinite consciousness, perceptions and attention accompanied by the plane of nothingness occur, and having attained that plane, one dwells - this is a distinction of meditative absorption.
The requisites of meditative absorption: thought of renunciation is a requisite, with the intention of dispelling sensual thought. Thought of non-anger is a requisite, with the intention of dispelling thought of anger. Thought of non-violence is a requisite, with the intention of dispelling thought of violence. Guarding the doors of the sense faculties, fewness of wishes is a requisite, pure livelihood is a requisite for the four attainments, dwelling in inaction. The requisite of the path is entry into attainment. The requisite of fruition is the arising of meditative absorption through the production of meditative absorption. By wholesome root, whatever meditative absorption they go to arising, who and not from anywhere, having attained renunciation, they arise. Concentration on the cessation of the object, peaceful, they arise. Not having passed beyond, they arise. For the abandoning of the faculty of pleasantness and the pleasure faculty, and for non-affliction, they arise. But with reference to that, they arise. For non-burning, they arise. This is the arising of knowledge.
76. Therein, what is the proximate cause? Good friendship is the proximate cause of meditative absorption. Good association is the proximate cause of meditative absorption. Guarding the doors of the sense faculties is the proximate cause of meditative absorption. Non-contentment in wholesome mental states is the proximate cause of meditative absorption. Hearing the Good Teaching is the proximate cause of meditative absorption. Thorough striving for one who is spiritually stirred in a situation that arouses spiritual urgency. This is the proximate cause of meditative absorption.
Therein, what is development? Cultivating friendliness is the development of thought of non-anger. Cultivating compassion is the development of thought of non-violence. Development of altruistic joy is produced by full awareness of rapture and happiness. Development of equanimity for one who sees, development of equanimity for one who does not see, equanimity and looking on with indifference, development of perception of foulness, difficult practice with sluggish direct knowledge, direct knowledge of the connection of existences, of the connections of existences - that sixfold development, developed, cultivated, practised, made a basis of, mastered, accumulated, thoroughly undertaken. This is development.
For one developing thus, this is the danger. In the first meditative absorption, this mental state is endowed with activities, unheard, with mental corruptions. If this mental state, this morality, is near to the opposite, and this mental state is sensual pleasure, counter-action, counter-examination, and the grossest of attainments, this mental state is applied and sustained thought. There they agitate the mind, and the body here becomes weary, and when the body here becomes weary, the mind suffers. It is indeed incapable of resolution for direct knowledges - these are the dangers in the first meditative absorption.
In the second meditative absorption, these are the dangers: this mental state is accompanied by the suffusion of rapture, it does not settle the mind in practice. This mental state is an approach without purification, this mental state has the danger of approach, this mental state has displeasure as its adversary. Here and there, rapture for those engaged becomes defeated, this mental state becomes difficult to do; avoiding the plane of fear of non-occurrence, in the four kinds of suffering this mental state is pierced by the suffering of non-faith, and not by the suffering of impediment, and by the suffering of direct knowledge, and by the suffering of disease - these are the dangers in the second meditative absorption.
Therein, what are the dangers in the third meditative absorption? Accompanied by equanimity and happiness, there for the five who experience pleasure, this mental state is transformed from equanimity and happiness; by that, whatever there is for those with perception of permanence. Happiness leading to suffering, taking up the agitation of consciousness, having gone to happiness and suffering, it flows. And taking up what follows happiness and suffering, the mind becomes incapable of resolution. In the realizations through direct knowledge, all these mental states in the three meditative attainments, pierced by the four kinds of suffering - that fear, the suffering of suffering, the suffering of impediment, and the suffering of direct knowledge - these are the dangers in the third meditative absorption.
Therein, what are the dangers in the fourth meditative absorption? Those mental states pertaining to the attainment of nothingness, those mental states following the attainment, and in this plane, for ignorant worldlings who experience pleasure, manifold wrong views arise. Gross and with subtle perceptions of material form, these meditative absorptions follow along, always common to the arising of friendliness, meditative absorption, time, following and following time; difficult to do, and all four great requisites, and these meditative absorptions having arisen, arise in dependence on each other. Here, having arisen, these mental states are not complete. And these mental states with ungrasped signs decline. And these mental states cease, they do not cling to the factors of cessation, and the meditative absorptions and signs of these mental states - the perception of the sign of meditative absorption does not scatter. And not having previously attained, it becomes by the power of a meditator. By these dangers, this is the decline of meditative absorption.
77. For one with remaining perception in the attainment of cessation, without reflection, perceptions and attention accompanied by the plane of nothingness occur; he falls away from the attainment of cessation. For one with imperturbable perception who has attained the plane of non-perception, attention accompanied by the plane of nothingness occurs, and he does not understand that plane; he falls away from that. For one who has attained the plane of nothingness, perceptions and attention of the plane of infinite consciousness occur, and he does not understand that plane; he falls away from that. For one who has attained the plane of infinite consciousness, accompanied by perception of material form. In detail, etc. up to in the first meditative absorption, accompanied by perception of sensuality should be done. He falls away from his own; in tainted meditative absorption he meditates on the taint, he meditates from all sides of the assembly, he meditates while breaking, he does not recite, he meditates while striving, and he meditates somewhat unpractised. He meditates while running too far, he meditates while despising, he meditates without restoring the bodily activities, he meditates not knowing the escape from prepossession, he meditates overcome by mental hindrances, attending to non-attainment the gratification of meditative absorption is the abandoning of prepossession by sensual lust, the gratification of meditative absorption is that mental states with sensual lust as cause arise, the factors of cessation of these mental states, the meditative absorptions, the higher happiness and equanimity, the abandoning of sensual action and mental defilements is the gratification; thus again the gratification of meditative absorption, in the worldly dwelling not oppressed by great communal life, without opportunity for enlightenment, this will depart through abandoning of meditative absorption. This is the benefit of abandoning the round of rebirths for beings who have attained the round of rebirths without discernible beginning, in the worldly dwelling with obstruction and without obstruction, this is the meditative absorption to be sought; that which is the gratification of meditative absorption, for the body there is one who meditates on what is not to be meditated upon. Not adhering to those who meditate on what is not to be meditated upon, he meditates on what is not to be meditated upon; whatever are the terms of one who meditates on the taint, those are reflected upon in the opposite.
78. Therein, what is proficiency in meditative absorption? Proficiency in attainment is proficiency in meditative absorption, proficiency in distinction of meditative absorption is proficiency in meditative absorption, proficiency in the intermediate state between meditative absorptions is proficiency in meditative absorption, proficiency in emergence from attainment is proficiency in meditative absorption, proficiency in the intrinsic nature of meditative absorption is proficiency in meditative absorption, proficiency in the danger of meditative absorption is proficiency in meditative absorption, proficiency in escape from meditative absorption is proficiency in meditative absorption, proficiency with reference to the fruit of meditative absorption, through the fruit of meditative absorption in the fruit of reflection there is the nature of not being subject to decline, and even in the arising meditative absorption through play, one obtains meditative absorption conducive to distinction. "But this for him" means being carried away by existence and grasping the sign of the object, the power of non-resolution, unified focus of mind together with destination in the signs, by the power of serenity and non-sinking in meditative absorption, the path and fruit, when serenity proceeds, the dwelling place of the sign of equanimity before and after of concentration, the power of mindfulness of one who exerts, and by the power of similarity of those insights that have proceeded.
Therein, what is the perfection of meditative absorption? Well-perfected friendliness - "attached to sensual pleasures, attached by attachment to sensual pleasures" - in whatever discourse by the Teaching through conventional expression two truths are explained, suffering and origin, through the mode of investigation those who do not see the fault in phenomena subject to mental fetters, that they will cross the flood - this is impossible. "They will not cross" - there is this fitness and investigation; what is the proximate cause of this? "Attached to sensual pleasures" means the five types of sensual pleasure; that is the proximate cause of sensual craving. "Not seeing the fault in the mental fetter" is the proximate cause of ignorance; for surely those attached by attachment to mental fetters would never cross the flood, vast and great - this is the proximate cause of clinging. "Attached to sensual pleasures" - sensual pleasures are twofold: objective sensual pleasures and defilement sensual pleasures; therein, defilement sensual pleasures are sensual craving, connected with sensual craving there are craving for visible form and craving for existence by the mode of characteristic, "not seeing the fault in the mental fetter" refers to the mental fetter. Whatever desire and lust there is therein, what is the proximate cause of that? Pleasant feeling and two faculties: the faculty of pleasantness and the pleasure faculty. Thus when pleasant feeling is grasped, the three feelings are also grasped. When the aggregate of feeling is grasped, all five aggregates are grasped. Forms, sounds, odours, flavours, and tangible objects are grasped; when objective sensual pleasures are grasped, all six external sense bases are grasped. One who is mindful regarding the internal and external sense bases - this is called the Characteristic guide; therein, whoever is settled in the gross mental defilements, in all mental defilements, whoever is not free from lust in those that are more subtle, does not become without lust. Therein, the external mental fetter is "mine"; the internal mental fetter is "I". Therein, what is the Blessed One's intention? Those who wish to cross the flood will dwell observing danger in phenomena subject to mental fetters - this here is the Blessed One's intention. "Attached to sensual pleasures" - in which they are attached, by which they are attached, and to which they are attached - this fourfold manner is partaking of the mode for all.
79. Therein, what are the three illusions and proximate causes? The three illusions - illusion of thought, illusion of view, illusion of perception - the three unwholesome roots are the proximate cause. The three unwholesome roots are the proximate cause of action that is inferior and superior in effect. And hate, an unwholesome root, is seen in the four kinds of clinging. The proximate cause of action that is inferior and superior in effect. Just as one gives safety to a mother or father or a certain other eminent monk. Therein, another might proceed wrongly by body or by speech. Therein, he, clinging to anger, not protecting them with protection, shelter and guarding of those eminent ones, whoever gives safety to the eminent ones. When safety is given to them, whoever therein might proceed wrongly. Therein, he, clinging to anger, does action born of hate. Whoever therein is not good, the faculty, the mental hindrance, whatever safety for them, perceiving from the south, this is a superior reason by me; again therein wrong practice, this is anger, action leading to the inferior, greed and delusion, these are mental hindrances, these are statements, those are the four kinds of clinging, through those four kinds of clinging, whoever is that clinging one, whether woman or man, of those five aggregates, those very ones are clinging, origin - this is suffering and origin, that very one is the Teaching guide.
Therein, those who do not proceed in sensual pleasures, they proceed by observation of danger. Thus the desire to go forth from this sensual element - this is called desire for renunciation. Whoever therein purifies anything of the non-volitional activities, or his running - this is desire for non-anger. One harms something - this is desire for violence. Thus three desires brought forth by renunciation - desire for renunciation, desire for non-anger, desire for non-violence. Therein, desire for renunciation is non-greed; desire for non-anger is non-hate; desire for non-violence is non-delusion. These three wholesome roots, being for the welfare of others in the eight attainments, lead to the cessation of those very four kinds of clinging. Or if again one should do action, whether dark or bright, they lead to the abandoning of its result. This action, neither dark nor bright, leads to the elimination of action. Therein, whatever is the cessation of the three unwholesome roots - this is cessation. That very one is the path; therein the practices, these are the two truths, these are the four truths - the Conversion guide.
"Attached to sensual pleasures" - those who are trainees, they are attached in one way. Those who are worldlings, they are attached in two ways; this question should be answered analytically. Although a stream-enterer by using, but not attached in adherence, for he strives for diminution, not for accumulation. For a trainee indulges in sensual pleasures by the influence of mental defilements. But a worldling indulges in sensual pleasures for the arising of mental defilements. Therein, "beings attached to sensual pleasures will cross the fourfold flood" - this should be answered analytically; this is the classification.
80. "Reversal" means those who do not cling to sensual pleasures and are not connected with mental fetters, they will cross the flood, vast and great. This is the opposite of the discourse.
"Synonym" means whoever is attached to sensual pleasures and whatever quality of sensual pleasures is there, therein a being is poisoned. Whatever mental states are nutriments of sensual pleasures, therein a being is poisoned. Therein this is a synonym for sensual pleasures: resultant, dust, dart, boil, thus calamity. Or whatever other synonyms there are, "therein a being is poisoned" is a synonym. Attached, bound, infatuated, fettered, clinging, transgressed regarding sensual pleasures, released, one who dwells abundantly in that. Or whatever other synonyms there are, this is called a synonym. Consciousness is a synonym by the description of the range of sensuality, by the description of the resort of mental defilements. "Attached, one who dwells abundantly in that" - or whatever other. These are described by the description of the range of sensuality, by the description of the resort of mental defilements, described by the description of seed, activities are described by the description of mental fetters, clinging is described by the description of cause, a person is described by the description of diversity.
"Descent" means by this, dependent origination, suffering and origin. Whatever mental defilements, whatever activities, and mental fetters - among the five aggregates, the aggregate of mental activities; among the mind-object sense bases, the unwholesome mind-object sense bases; among the faculties, the faculty of pleasantness and the pleasure faculty - this is the descent regarding faculties.
"Correction" means this much. This very beginning should be explained as the meaning of the discourse.
"Determination" means these mental states, some are described by unity, some by distinction. Whatever perceptions are external sensual pleasures, those are described by distinction. "Attached to the five types of sensual pleasure" - prepossessions and illusions are described by distinction - they would cross the flood. "Vast and great" means ignorance is described by unity.
"Requisite" means what is the cause of that, what is the condition? A condition by way of object conditionality. And unwise attention is a condition by way of support conditionality. Ignorance is a condition by way of contiguity conditionality. The underlying tendency to lust is a condition by way of root conditionality. This is the cause, this is the condition.
"Attribution" as condition means those attached to sensual pleasures, gone to a good destination, of beautiful form - this is desire and lust in the sensual element; those are demeritorious activities. What is their condition? Ignorance as condition. What are they a condition for? A condition for consciousness. Thus with ignorance as condition, activities. With activities as condition, consciousness, up to ageing and death - thus is the origin of this whole great mass of suffering; one discourse has been completed. A discourse on the five hindrances should be done.
81. Therein, what is the Teaching guide? Whatever covetousness and whatever anger and whatever restlessness - this is craving. Whatever sloth and torpor, whatever remorse and whatever sceptical doubt - this is wrong view. But whatever lack of workability of the body, although that is torpor, it is not a mental defilement by way of intrinsic nature as a mental defilement; thus whatever stolidity of consciousness and whatever lack of workability of the body - this is an impurity by association, but not a mental defilement by intrinsic nature. Therein, fatigue accompanied by perception of self, sloth accompanied by remorse, whatever shrinking of consciousness - thus these five mental hindrances, four mental hindrances are mental defilements by intrinsic nature, sloth and torpor is an impurity by association with the mental hindrances. Just as the four mental corruptions are mental corruptions by way of intrinsic nature as mental corruptions, but not mental corruptions by way of consciousness being with mental corruptions. Mental corruptions by intrinsic nature. Mental corruptions by association with mental corruptions. But then I say regarding the discourse: by whatever those mental corruptions are associated or dissociated, those very ones should be called with mental corruptions or without mental corruptions.
Therein, what is the investigation? Covetousness is sensual craving, craving for visible form, craving for existence. Or whatever has gone to holding, with mental corruptions, for one who has coveted, observing with friendliness, whoever works for harm. Therein, whoever arouses anger: "he has acted, he will act." Thus the nine grounds of resentment should be made; for one thus observing anger, the mental defilement is whatever burning, bodily fatigue, lack of workability, torpor. For one observing consciousness, through impingement there is exhaustion - this is sloth and torpor. Therein, non-appeasement of legal cases - this is restlessness. "What is this ploughing?" - this is remorse. Whatever is according to this investigation - this is sceptical doubt. Therein, there is ignorance and craving - this is prepossession. There is obstruction, mental hindrance, covering, and impurity - this sensual desire is the proximate cause of prepossession by sensual lust. Anger is the proximate cause of prepossession by anger. Sloth and torpor is the proximate cause of prepossession by sloth and torpor. Restlessness and remorse is the proximate cause of prepossession by ignorance. Sceptical doubt is the proximate cause of prepossession by sceptical doubt. Prepossession by sensual lust is the proximate cause of the mental fetter of underlying tendency. Prepossession by anger is the proximate cause of the mental fetter of aversion. Prepossession by sloth and torpor is the proximate cause of the mental fetter of conceit. Prepossession by ignorance and prepossession by sceptical doubt are the proximate cause of the mental fetter of wrong view.
Therein, what is the Characteristic guide? When prepossession by sensual lust is stated, all prepossessions are stated. When mental fetters are stated, all mental fetters are stated. This is the Characteristic guide.
82. Therein, what is the fourfold array mode? These five mental hindrances, the opposite of meditative absorption, that is the origin of suffering. Whatever is the fruit, this is suffering. Therein, thought of renunciation is the opposite of sensual desire; thought of non-anger is the opposite of anger; thought of non-violence is the opposite of the three mental hindrances. Thus these are the three applied thoughts. Thought of renunciation partakes of the aggregate of concentration. Thought of non-anger partakes of the aggregate of morality. Thought of non-violence partakes of the aggregate of wisdom. These are the three aggregates. The noble eightfold path leads to the abandoning of mental hindrances. Whatever is the abandoning of mental hindrances, this is cessation. These are the four truths. This is the Fourfold Array guide.
Therein, what is the Conversion guide? The five mental hindrances become ten. Whatever is attached to internally, that too is a mental hindrance. Whatever is attached to externally, that too is a mental hindrance; thus up to sceptical doubt, these are the ten mental hindrances. Internal-external mental defilements - these are the two mental fetters: the internal mental fetter and the external mental fetter. Therein, "I" is internal, "mine" is external. Identity view is internal, the sixty-one wrong views are external. Whoever internally has desire and lust regarding forms, is not free from lust, is not free from desire. Thus up to consciousness, this is internal craving. Whatever holding in the six external sense bases and in the three existences, this is external craving. These are the two truths: mental fetters and phenomena subject to mental fetters. Therein, whatever observation of disenchantment regarding phenomena that are mental fetters, this is the path. Whatever is the abandoning of mental fetters, this is cessation. This is the Conversion guide.
Therein, what is the guide of classification? "Mental fetter" - this is not definite. "The mental fetter of conceit is conducive to wrong view" - this is not definite; one who has not seen conceit, depending on it, does not abandon it. Whatever conceit is among the five higher fetters, even though it may be on the side of wrong view. But the lower mental fetter does not lead to its abandoning. And whatever I-making has not been cast aside, for him it is thus. "When indeed shall I, having realised that peaceful plane, attain and dwell in it, which the noble ones, having attained the peaceful plane, will dwell in?" - this is covetousness, but it is not a mental hindrance. But there is for a Worthy One bodily defilement and supernormal power, and it enters, but it is not a mental hindrance; is his sloth and torpor a mental hindrance? Not definite. This is the guide of classification.
"Reversal" means the five mental hindrances go to abandoning by the five-factored meditative absorption. This is their opposite; "the mental hindrance of so-and-so has been abandoned" - this should not be inferred by another; it is neutral in the ultimate sense; this is the reversal.
Therein, what is the synonym? Sensual desire, desire and lust, love, attachment - this is a synonym. Mental hindrance, covering, impurity, prepossession - this is a synonym.
"Description" means with ignorance as condition, description by function description; anger is description by disturbance description; sloth and torpor is description by non-uprooting description. Thus all these five mental hindrances in this discourse are description by disturbance description.
Therein, what is the descent? These five mental hindrances, and ignorance and craving; therein the mental hindrances are rooted in ignorance. Whatever craving, these are activities; they are with ignorance as condition; these two mental states are included in the aggregate of mental activities among the five aggregates; among the sense bases, the mind-object sense base; among the elements, the element of phenomena; among the faculties, the proximate cause of these mental states is the faculty of pleasantness and the faculty of pleasure and the femininity faculty and the masculinity faculty.
Therein, what is the correction guide? This discourse, as it was undertaken and placed, that meaning was spoken by these five terms.
Therein, sensual desire and anger and sceptical doubt are not described by unity; "sensual pleasures" - not described by unity, but rather described by distinction. This is the determination guide.
Therein, what is the requisite? For sensual desire, unwise attention is the condition with a beautiful object; and the sign of the beautiful is the cause. For anger, unwise attention and the grounds of resentment are the condition; the underlying tendency to aversion is the cause. For sloth and torpor, withdrawal is the condition; fatigue and wavering in activity, and that is the cause. For restlessness and remorse, an enticing object, a relishing faculty, and so far incomplete knowledge is the condition; and perception of sensuality and the underlying tendency to wrong view are the cause. For sceptical doubt, the nine kinds of conceit as object, the underlying tendency to conceit - that itself is the condition; the underlying tendency to sceptical doubt is the cause. These five mental states arise with cause and with condition.
Therein, what is the guide called attribution? These five mental hindrances are also the four mental corruptions, they are also boils, they are also darts, they are kinds of clinging. Regarding those very external phenomena, the discourse goes to the description as conducive to defilement. This is the guide called attribution.
The discourse conducive to defilement is described.
83. "Mental states are directed by mind" is the verse.
Therein, what is the Teaching guide? In this discourse, what is the meaning? By the defining of aggregates, it teaches the aggregate of consciousness; by the defining of elements, the mind-consciousness element; by the defining of sense bases, the mind sense base; by the defining of faculties, the mind faculty. What are the forerunners of that? In brief, six mental states are forerunners: the wholesome roots and the unwholesome roots and the signless; in this discourse, the wholesome root is taught. Therein, which are the mental states directed by mind? Mind is their forerunner, just as a king is the forerunner of an army, just so mental states are directed by mind. Therein, of the threefold forerunners: by the desire for renunciation, by the desire for non-anger, by the desire for non-violence. Of non-greed, the forerunner is by the desire for renunciation. Of non-hate, the forerunner is by the desire for non-anger. Of non-delusion, the forerunner is by the desire for non-violence. Therein, "mind is their chief" means these mental states are eminent by mind or created by mind. Mind alone is the chief of these mental states, mind alone is the foremost and eldest of these mental states, mind alone exercises authority over these mental states - thus "mind is their chief." "Swift as thought" means wherever mind goes. There these mental states go - thus "swift as thought." Just as the wind goes swiftly, or anyone else who goes swiftly is called "swift as the wind" or "a bird-traveller," just so these mental states, being produced by mind, go; there these mental states go - thus "swift as thought." Those threefold, brought together by desire, and thought that is undisturbed. And sevenfold bodily good conduct and verbal good conduct - these are the ten wholesome courses of action. Therein, "if with a clear mind" is mental action. "One speaks or" is verbal action. "Acts or" is bodily action. By these, in this discourse, the ten wholesome courses of action, even the supreme, peaceful, the supreme of the moral. That becomes for turning away, not for leading out of the world; it is a discourse conducive to habituation. This is the Teaching.
Therein, what is the investigation guide? "Mental states are directed by mind" means the wholesome roots and the eightfold right path. This is the discourse.
"Fitness" means whatever is the result of the ten wholesome courses of action, that is experienced as pleasant, connected with non-anger. "Like a shadow that does not depart" - it follows; there is this fitness.
"Proximate cause": the proximate cause of the eighteen mental examinations. "Mental states are directed by mind": these mental states are the proximate cause of the entire wholesome side. "If with a clear mind": whatever confidence of the mind there is, this is the proximate cause of the faith faculty. "Or speaks": of right speech. "Or acts": the proximate cause of right action and right effort.
"Characteristic": thus "directed by" mental states means these are also preceded by feeling, these are also preceded by perception, these are also preceded by activities. Whatever mental states are conascent, all are forerunners of these mental states. "From that, happiness follows him": pleasure also follows him; whatever is a shadow of great happiness, then too happiness, that too follows him.
84. Therein, what is the fourfold array mode? "Directed by mind" - this is not a singular expression. Why? All these are indeed the six classes of consciousness; here, what is the Blessed One's intention? Those who are desirous of happiness, they make the mind clear - this is the Blessed One's intention in this discourse. The meaning has already been declared before.
For whatever are the wholesome roots, those are the cause with eight benefits; this is the eightfold path. Ten states are causes of teaching, conditions of teaching, and exposition. Therein, whatever, methinks, mentality-materiality together with suffering, consciousness as truth - by this factor the wholesome root is abandoned; this is the origin in the plane of non-abandonment. Whatever is through their abandoning - this is cessation. These are the four truths. This is the Conversion guide.
"Classification" -
If with a clear mind one speaks or acts;
From that, happiness follows him, like a shadow that does not depart.
That is not definitely so for an ascetic or a brahmin. Or that one with wrong view makes the mind clear regarding his own teaching, and with that clear mind speaks and explains - happiness does not follow him, not like a shadow following; suffering alone follows him. Just as a wheel follows the foot of the one who pulls - this should be answered analytically. If with a clear mind, bodily action and verbal action are experienced as pleasant - when rightly gone, experienced as pleasant; when wrongly gone, experienced as unpleasant; this is the classification.
Therein, what is the reversal mode? "Mental states are directed by mind" - whatever with a corrupted mind one speaks or acts, suffering follows him; these very two discourses have been spoken, and this is the opposite. "Synonym" means that is to say: mind, consciousness, cognition, mind faculty, mind-consciousness element.
"Description" - "mental states are directed by mind" - this mind is described by some description. "Mental states" is described by the description of wholesome courses of action. "Mind is their chief" is described by the description of distinction. "Swift as thought" is described by the description of togetherness. "Consciousness" is described by the description of renunciation. "If with a clear mind" is described by the description of the faith faculty. "If with a clear mind" is described by the description of the second meditative absorption with undisturbed thought. "If with a clear mind" is described by the description of the opposite of the faithless. "Or speaks" is described by the description of right speech. "Or acts" is described by the description of right action. "From that, happiness follows him" - the concentration of meditative absorption. Among the faculties, the mind faculty. In dependent origination, consciousness. "Mental states are directed by mind" - friendliness and malleability, and among the meditative absorptions, the second and third meditative absorption. Among the aggregates, included in the aggregate of mental activities. Among the elements, the element of phenomena; among the sense bases, the mind-object sense base. Whatever is wholesome, among the faculties, the proximate cause of the faculty of pleasantness and the pleasure faculty. Of these dependently arisen mental states, with contact as condition, contact experienced as pleasant, pleasant feeling; among mental examinations, the examination of pleasure; among the thirty-six, in the first terms, six are based on renunciation with pleasure. Thus this is the descent mode.
Therein, what is the correction guide? Referring to what meaning this discourse was spoken. That meaning is engaged; referring to this meaning is the discourse. This is the correction guide.
85. Therein, what is the determination guide? "Mental states are directed by mind" is a description of synonym, not a description of unity. "Mental states" taken together is not a description of synonym. "If with a clear mind" means that confidence is twofold: internally through suppression of non-anger, and externally through conviction. That internal confidence is twofold. Confidence through uprooting and confidence through suppression of prepossession by anger. Vexation is not root confidence, or even that with arisen root. Confidence with anger through vexation. "From that, happiness follows him" means happiness both bodily and mental, also separation from the unpleasant, also association with the pleasant, also happiness of renunciation, also happiness of worldlings, also the enlightenment factor of rapture, mental happiness. Whatever one whose body is calm feels as happiness, that too is bodily happiness, and the factors of enlightenment are mental happiness. Whatever one whose body is calm felt as happiness, that too and that proximate cause of happiness by concept as stated, that not adhered to of wholesome mental states. "Follows" means absorption is seen; or this one who has attained follows. That discourse should be determined in two ways. By cause, one whose mind is clear; and by result, one who experiences unpleasant feeling.
"Requisite" means the Blessed One enters the city of Rājagaha with a Community of five hundred monks. There a human person serves food to the Blessed One; confidence arose in him, one who practises with previous connection to wholesome roots. He tells others, he speaks these words: "It is a gain for those whose dwelling the Blessed One enters; if it were for us too, we too would obtain serene confidence in the Blessed One." Having extended joined palms in salutation towards the Blessed One, saying "Homage to the Blessed One, homage to the Blessed One," without anger, he stood to one side. Immediately after that, the Blessed One spoke this discourse: "Mental states are directed by mind." The entire discourse, likewise whatever he speaks to others, this is verbal action. Whatever he extends joined palms in salutation, this is bodily action. Whatever is mental confidence, this is mental action. Therein, whatever he makes known to others, he speaks praise. "Whose dwelling the Blessed One goes to." All that is his non-greed, the wholesome root. Whatever friendly mind towards the Blessed One, his non-hate is the wholesome root. Whatever he extends joined palms in salutation and restrains conceit, therein his non-delusion as wholesome root becomes manifest. Whatever lofty wisdom he obtains, this is his abandoning of illusion of view. Whatever restraint there is in just that way, this is his abandoning of illusion of perception. Whatever is the clarification of mind, this is his abandoning of illusion of thought - suppression of unwholesome illusions is a condition for abandoning. The three wholesome roots, whatever is thought with undisturbed mind, that is called his attention. Whatever suppression by mental defilements, thus the illusions and objects through conditionality are conditions, and the wholesome roots through being seen together are conditions; and that attention, by cause, by this condition, consciousness has arisen. Therein, whatever consciousness has occurred with the Teacher as object, this is recollection of the Buddha. Whatever he attends to the qualities of the Blessed One, this is his recollection of the Teaching. Therein, mindfulness and full awareness is the cause, and this is the condition. Speech and wisdom are the cause; applied and sustained thought are the condition. Bodily activities, the volitional activity of action by name, is the cause or without condition; the production of action to be experienced as pleasant, rooted in cause, is the condition of action.
86. Therein, what is the guide called attribution? With a clear mind alone, mindful here one is clear; but through the cleansing of the mind beings become liberated - thus beings are preceded by mind; with a clear mind, volition too there becomes of the nature of mind - thus this is impingement of volitions; through confidence the body too has confidence, and he begins with confidence, clear in perceptions - thus his is not distorted; that is fivefold by suppression; through the calming of the body alone, confidence is dependent on mind, but the mind was already clear before. This is attribution. Thus confidence in all five. "From that, happiness follows him" - which does the Blessed One explain? For indeed the truth of self does not follow as the result of that action. The means follows him; when pleasure arises conditioned by attachment, non-remorse also follows. This is the guide called attribution.
The discourse to Mahānāma the Sakyan. If at that time, unmindful and not fully aware, he were to die, he would be in sensual existence. The unmindful summary: "Do not fear, Mahānāma, that mind which has for a long time been developed through faith, developed through morality, developed through learning and generosity" - this should be done in detail. What does generosity and wisdom show? Whatever is faith, that is confidence of mind. Whatever is thought about without turbidity, that is faith. Why? Because of the characteristic of being undisturbed. For faith has the characteristic of being undisturbed. Others say it has the characteristic of arriving at the goal of purity of virtue, and others say faith has the characteristic of accepting words. Another method: if one thus places confidence in oneself, "I do not know anything" - this I am there permitted, not otherwise known. This is faith. Another method: the observation of danger in the sixty-two wrong views - impermanent, suffering, non-self. And by that it is established, just as one sees water in a deep well with the eye but does not reach it with the body. Thus for him there is the view of noble acquiescence through pondering, but not realized. This is called faith. And that is mundane. Another method: it is acceptable for one who has become a worldling, and twenty - thus who is dependent on identity, not a dwelling. This is not definite; the perception of method as it really is - but indeed by view, with the soft five faculties, by the path of seeing, they become abandoned. And the mental defilements co-existent with view - this is faith.
On the plane of stream-entry and soft suffering, it is called complete. On that very plane, the noble ones maintain the trainee's morality, it is called. On that very plane, soft wisdom is called the wisdom faculty. On that very plane, non-desire for the aggregates - this is generosity. Therefore faith should be explained by the foundation of generosity. By more effort with mind, that is her distorted view, faithless; that is taken up heedlessly regarding the eye and clinging. Therein, the faith faculty - whoever serves sensual pleasures, thus through the relinquishment of peaceful evil, not the foundation of generosity; by the wisdom faculty, the foundation of wisdom; by morality, the foundation of peace. These four phenomena develop morality: faith, morality, generosity, and wisdom. Therein, by faith one crosses the flood. Whatever is morality, this is diligence. Whatever is generosity, this is the work of wisdom. Whatever is wisdom, this is the wisdom faculty; therein, whatever is the faith faculty. That is in the three unwavering confidences. Whatever is morality, that is in the faith faculties. Whatever is generosity, that is in the four meditative absorptions. Whatever is wisdom, that is in the truths; mindfulness goes everywhere. For that trainee, there is good sustenance, good future life. For him who is unmindful, practising morality, not through bodily unmindfulness, those faculties or that wholesome root become the result of action. The explanation of the meaning of that triad. Therein, faith, morality, generosity, wisdom - four phenomena. Whatever is faith and whatever is wisdom, this is good mental conduct. Whatever is morality, this is bodily and verbal good conduct. Whatever is generosity, this is mental non-greed as good conduct. Thus when consciousness is grasped, the five aggregates are grasped. By these phenomena, good conduct - this is both the noble truth of suffering and the proximate cause of the path.
87. Therein, what is the investigation guide? Whatever faith and whatever morality. What does that accomplish? Whatever faith, by that one recollects the Blessed One, even when encountered by an intoxicated elephant; "O friend, dogs, all by morality one does not proceed by body or by speech, one becomes confident in that state" - one without remorse, wisdom for whom what is laid down sets up. For him whose morality is unbroken, whatever is not in the basket, for that one of delusion unwholesome consciousness arises, accompanied by wrong view or not - this is the investigation guide. "One who speaks what is the Teaching will have good fortune" - there is this fitness.
Therein, what is the proximate cause guide? This mind which has for a long time been developed through faith, morality, generosity, wisdom, and concentration is the proximate cause of the first meditative absorption. Whatever faith is his undisturbed thought, that is the proximate cause of the second meditative absorption. And the three unwavering confidences, whatever morality, that is dear to the noble ones, that is the proximate cause of the aggregate of morality. Whatever wisdom, that is the proximate cause of the aggregate of wisdom. And these mental states and this mind are the proximate cause of unified concentration. Faith is the proximate cause of the faith faculty. Generosity is the proximate cause of the concentration faculty. Wisdom is the proximate cause of the wisdom faculty. Faith and wisdom are the proximate cause of insight. Morality and generosity are the proximate cause of serenity. Faith and wisdom are the proximate cause of liberation by wisdom through dispassion towards ignorance. Morality and generosity are the proximate cause of liberation of mind through dispassion towards lust.
Therein, what is the Characteristic guide? When consciousness is stated, developed through faith and mindfulness, all five aggregates become stated. When faith is spoken of, all seven treasures are spoken of: the treasure of faith, etc. When the aggregate of morality is stated, the aggregate of concentration and the aggregate of wisdom become stated. That mind which has for a long time been developed, that it will not follow along in the final time - this is not possible. Therein, perception too follows along with that. And whatever mental states are of that kind, they too follow along with that. Perception of material form, attention to the observation of volition regarding material form - thus in the classes of consciousness of the six sense bases - this is the characteristic guide.
Therein, what is the fourfold array mode? Here in this discourse, what is the Blessed One's intention? Those who would wish for good fortune and a good future life, they will attend to faith, morality, generosity, and wisdom - this is the intention. And whatever other beings do not oppose the Tathāgata face to face, having heard this Teaching, they will die without remorse - this is the intention.
88. Therein, what is the Conversion guide? These too are four mental states: faith and wisdom strike down faithlessness and ignorance. Morality and generosity strike down craving and hate. For him, two roots are abandoned. Suffering turns back, and in the plane of what is not abandoned, the two roots are the five aggregates. Two noble truths, and serenity and insight. The abandoning of the two roots. These are the two truths, cessation and path. This is the Conversion guide.
Therein, what is the classification? That mind which has been developed through faith, etc. If even for a worldling there will be good sustenance, one should not definitely conclude that his action will result in this very life, or it will be in another subsequent existence. Or whatever past action is ready for result, those mental states conditioned by that, as in the Great Analysis of Action: "Therefore this is the description to be answered analytically, for one who practises the Teaching, whatever good sustenance there is."
Therein, what is the reversal? Faithlessness, immorality, whatever stinginess and lack of wisdom, and whatever is abandoned by the opposite - this is the reversal.
Therein, what is the synonym? That mind which has for a long time been developed, consciousness, mind-consciousness, etc. Whatever is the power of faith, the faith faculty; whatever is morality, that is good conduct; self-control, restraint, taming, the state of aggregates - these are its synonyms. Whatever is generosity, that is relinquishment, non-greed, release, the place of generosity and sacrifice. Whatever is wisdom, that is understanding, the light of wisdom, the wisdom faculty, the power of wisdom.
Therein, what is the description? That mind which is a seed is described by description. Development and habituation are descriptions by description. Faith is described by the description of confidence. Morality is described by the description of good conduct. Generosity is described by the description of meritorious action. Wisdom is described by the description of investigation. These three mental states - faith, morality, and generosity - go to the purification of one with wisdom.
Therein, what is the descent? Whatever is consciousness, that among the aggregates is the aggregate of consciousness, among the elements is the mind-consciousness element, among the sense bases is the mind sense base. Whatever are the four mental states, they are included in the aggregate of mental activities among the aggregates, etc. among the elements, among the sense bases.
Therein, what is the correction guide? This was spoken by the Blessed One when questioned by Mahānāma the Sakyan; all that is connected.
Therein, what is the determination? This consciousness is described by distinction as developed and not developed by unwholesome consciousnesses; whatever again are developed, with reference to others also therein it is described; all these four mental states are described by unity. "Good sustenance" means those enjoying sensual pleasures, the fine-material sphere element, the immaterial sphere element, human beings - all good sustenance is described by that very discussion; this is the description.
Therein, what is the requisite? The faculties are a condition for consciousness by way of predominance conditionality; attention. A condition by way of root conditionality. For faith, mundane wisdom is a condition by way of root conditionality. And wise attention is a condition. For morality, residence in a suitable place is a condition. And right self-determination is a cause. For generosity, non-greed is the cause. And freedom from remorse is a root condition. For wisdom, the utterance of another and internally wise attention are root conditions.
Therein, what is the attribution? That consciousness which has been developed for a long time - the mental factors also. Here all mental states are developed; for them there will be good sustenance, good rebirth, good future life. Thus whatever human enjoyments and consumptions there are, all are just good sustenance; this is the attribution.
89. "Above, below, everywhere without lust" is the verse. Therein, what is called "above"? Whatever will be above from here is a non-returner; this is "above". "Below" is called what has been surpassed and is past; this he said as the biography, thus "above". Therein, by the past, the eternalist view of those who speculate about the past, the view about the future of some, the annihilationist view of those who speculate about what has been said - these views indeed, both annihilationist view and eternalist view. Therein, this eternalist view - these fifteen terms of identity view partake of eternalism. "My self possesses matter, matter is in my self, matter is my self" - whatever is called wisdom, they put on. Whatever is annihilationist view, that five hundred partake of annihilation. They see "the soul is the same as the body"; "matter is my self" - such fourfold identity view with annihilation and with eternalism. Thus, regarding the five aggregates, with the twenty-based view, fifteen terms partake of the past. By eternalist view, five terms partake of the future; by annihilationist view. Therein, those seeing "I am this", one regards matter as self; he is an annihilationist, and self as possessing matter, and matter in self, or self in matter - thus he sees; thus annihilationist view, and from self it returns to eternalist view, and from the past it returns. One does not regard "I am this". For him, the mental corruptions of views go to abandoning. Whoever in the three periods, in the past and in the future, by this and that designation, above, below, everywhere without lust, does not observe "I am" - by this door, by this practice, by this means, this is the plane of seeing and the fruition of stream-entry; that noble practice, with the round of rebirths gone to obliteration, is for non-rebirth; whatever noble practice is for rebirth, whether soft five faculties, or medium, or exceeding - all lead to the abandoning of non-rebirth. "I" - the mental flood of views, the mental flood of sensuality, the mental flood of existence, and the mental flood of ignorance, limitedly. Therein, by the Teaching guide, the four truths with the five faculties and with the fruition of stream-entry, and two truths - the path and cessation. By the origin of identity, two truths - suffering and origin; this is the Teaching guide.
Therein, what is the investigation? Not regarding "I am this", one abandons the three mental fetters to be abandoned through vision. This is the investigation.
Therein, what is the fitness? Threefold persons: someone who understands quickly, someone who understands through elaboration, someone who needs to be guided. One who understands quickly has sharp faculties, and from that one who understands through elaboration has soft faculties, from that with soft faculties is one who needs to be guided. Therein, one who understands quickly, through sharpness of faculties, having arrived at the plane of seeing, attains the fruition of stream-entry, and becomes one who has sown the seed of rebirth one last time. This is the first stream-enterer. One who understands through elaboration, with soft faculties, having arrived at the plane of seeing, attains the fruition of stream-entry, and becomes a family-to-family goer. This is the second stream-enterer. Therein, one who needs to be guided, having arrived at the plane of seeing, attains the fruition of stream-entry, and becomes one with seven rebirths at the utmost. This is the third stream-enterer.
There is this fitness: with soft, medium, and superior faculties one would realize a soft, medium, or superior plane; or by the abandoning of identity view one abandons wrong views. This is fitness.
Therein, what is the proximate cause? Therein, identity view is the proximate cause of all wrong view. Identity is the proximate cause of mentality-materiality. Mentality-materiality is the proximate cause of identity view. The five material faculties are the proximate cause of lust for material form. The six sense bases are the proximate cause of I-making. Therein, what is the characteristic? When the two views are abandoned, therein one view and wrong views go to abandoning. Above and below without lust, one is without lust in all that causes defilement. Arising from that, on the higher plane, one sees as it really is: "this is the condition." He touches the entire dependent origination. This is the Characteristic guide.
90. Therein, what is the fourfold array mode? In this discourse, what is the Blessed One's intention? Whatever beings will not find delight, they will strive for the abandoning of views. This here is the Blessed One's intention. This is the Fourfold Array guide.
Therein, what is the Conversion guide? Whatever are these soft five faculties, those are the lower five faculties. They entirely abolish covetousness and anger by the manner of meditative development, by the liberation of a learner, power is faith; the higher by the influence of view, power is faith; the energy faculty because of having begun, the mindfulness faculty because of having exerted, they go to the absolute goal. Therein, whatever are the faculties - this is the path, the abandoning of defilement. This is cessation, subject to non-arising in the future; this is suffering. This is the Conversion guide.
Therein, what is the classification guide? Whoever regards "I am this", he indeed by exceeding on the mundane plane, but not by noble practice, abandons identity view. What is called arising from that plane, by exceeding. Therein, on that plane one obtains the exceeding state in five ways: by morality, by ascetic practice, by great learning, by concentration, by the happiness of renunciation. Therein, perceiving as attained what is not attained, one takes up overestimation. On this very occasion of the subject matter, the Blessed One speaks this discourse. "One who is moral, by mere ascetic practice." Therein, whoever perceives as attained what is not attained, whatever concentration is his, that is carnal, practised by inferior persons; but those inferior persons are called worldlings. Material gain and whatever, having come to the noble path, is mundane and ignoble - by that, concentration is ignoble, practised by inferior persons. But whoever does not know, does not see as it really is by the noble manner, he abandons the attainment; whoever is led by noble concentration, not practised by inferior persons, spiritual - therein, those not inferior persons are called noble persons. Whatever concentration is practised by them, that is not practised by inferior persons. Therefore, one requiring an analytical answer, not regarding "I am this", thus brings down.
Therein, what is the reversal? On this plane of seeing, mental defilements are to be abandoned; by them they are abandoned, even though not explained by the Blessed One, they should be explained.
Therein, what is the synonym? Whatever is identity view, is view of self. This is the plane. Whatever mental defilements are to be abandoned. They are not abandoned, even though not explained by the Blessed One - eternalist view and annihilationist view; that is the view of finiteness. Whatever is the view of infiniteness, that is eternalist view. Whatever is annihilationist view, that is the view of nihilism. Whatever is eternalist view, that is the view of the inefficacy of action. This is a synonym.
Therein, what is the description? Craving is described by the description of mental fetters. The path is described by the description of attainment. The faculties are described by the description of attainment. Therein, what is the descent? Identity is suffering, to be abandoned through vision. Origin is the path. The faculties, and those are explained in the aggregates, elements, and sense bases.
Therein, what is the correction guide? For whatever the Blessed One spoke this discourse referring to, that has been explained referring to it. Therein, what is the requisite? Consciousness is the cause and condition of mentality-materiality, the cause and seed. Therefore ignorance and activities are conditions. The method of cessation is not another exposition of all existence, and whatever is the cause of all existence, the condition of another's goods - thus right view, and the utterance of another, and wise attention are conditions. Whatever wisdom produces, that is the cause; from right view, right thought arises; whatever is right concentration, this is the requisite.
Therein, what is the attribution? Not regarding "I am this" as suffering, as a disease, etc. Fifteen terms. What is the purpose of moral practices, Blessed One, what is their benefit? Moral practices, Ānanda, have freedom from remorse as their purpose, up to liberation. Therein, the meaning is twofold - The meaning for a person and the meaning of the word.
91. Therein, what is the meaning for a person? That which is not followed by later remorse, this is freedom from remorse, this is the meaning for a person. Just as someone develops and practises this meaning, he might say: "Something here is dependent on me; for that purpose I undertake this action." This is the meaning for a person.
Therein, what is the meaning of the word? Moral practices, whether bodily or verbal good conduct, are freedom from remorse. Therein, it is just the expression of morality and ascetic practice. No other than action leading to a good destination, good conduct, this is freedom from remorse. Thus up to liberation, in each term there are two meanings - the meaning for a person and the meaning of the word; just as in this discourse, so in all discourses there are two meanings each. This indeed is the ultimate meaning and the highest meaning. Depending on realising Nibbāna, whatever is to be realised by oneself, that is called "where is what has been done?" This again is a synonym for full awareness. By this, the meaning of what is connected is obtained - this is the meaning of the word. Therein, whatever meaning a disciple longs for. Whatever is the attainment of that, this is the meaning for a person. Whatever Teaching the Blessed One teaches, whatever is the understanding of the meaning of that Teaching. This is the meaning; therein, freedom from remorse regarding moral practices is both the meaning and the benefit. And this is the benefit: that one does not go to an unfortunate realm. As that benefit was declared by the Blessed One - when the Teaching is well practised, one who practises the Teaching does not go to an unfortunate realm - this is the meaning.
Whatever a person, on the plane of development, beginning with moral practices, is connected with morality, thus up to liberation, so is the aggregate of morality. Therein, whatever freedom from remorse is described by way of underlying tendency, and that morality, this is the aggregate of morality. Gladness, rapture, and tranquillity, by the concentration faculty, this is the aggregate of concentration. Whatever one who is concentrated understands as it really is, this is the aggregate of wisdom. These three aggregates - morality, concentration, and wisdom - thus one fulfils morality; whatever is the energy faculty, by that reason one fulfils morality, one strives for the non-arising of unarisen unwholesome states, for the abandoning of arisen ones, for the arising of unarisen wholesome states, and for the increase of arisen wholesome states - thus the energy faculty is described. Therein, whatever is the aggregate of concentration, this is the concentration faculty. The aggregate of wisdom is the wisdom faculty; that should be seen in the four right strivings. Likewise, whoever strives for the non-arising of unarisen unwholesome states, this is the first right striving. Whatever for arisen ones, this is the second. The four right strivings should be seen in the four meditative absorptions. Likewise, by the aggregate of morality, the renunciation element is additional, and the three thoughts: thought of renunciation, thought of non-anger, and thought of non-violence. They are common. Whatever bodily happiness brought by gladness for one who is devoted, not determined by affection, this is suffering. Whatever non-distraction there, this is concentration. This is the first meditative absorption with five factors. Whatever mental tranquillity opposing applied thought and sustained thought, whatever mental defilement and burning, that is ceased in the first meditative absorption. Likewise, whatever tranquillity of mental defilements and whatever tranquillity of applied and sustained thoughts, both these mental states are in tranquillity. Therein, happiness and the experiencing of happiness of body and mind, this is the tranquillity of one with rapture and happiness. Whatever also is the unification of mind, by that unification whatever is the internal confidence of mind, this is the fourth jhāna factor. Thus internal confidence and unification of mind and rapture and happiness, this is the second meditative absorption with four factors. One whose body is calm feels happiness; having pervaded with that exceeding happiness, whatever mental happiness, he is free from lust for rapture; thus through his freedom from lust for rapture he obtains equanimity. He, through dispassion for rapture, obtains equanimity. And he experiences happiness. And he obtains mindfulness and right wisdom. If there is mindfulness and unified focus, this is the third meditative absorption with five factors. Whatever mind of one who is happy becomes concentrated, this is conducive to overcoming by unified focus; in the first meditative absorption there is unified focus of mind, not the feeling of the eye, all goes to fulfilment. Just as in the fourth meditative absorption, so whatever equanimity, calming, mindfulness and full awareness, and unified focus of mind, this is the fourth meditative absorption.
92. Just as concentration should be shown, so the wisdom faculty should be seen in the four noble truths. That one who is concentrated understands as it really is, that understanding is fourfold - as foulness, as suffering, and as non-self; whatever has that as object, that is the noble truth of suffering; that understanding which one becomes disenchanted with and becomes liberated from, likewise that which is the abandoning of the mental corruption of sensuality, of the mental corruption of existence, of the mental corruption of wrong view, of the mental corruption of ignorance - this is cessation; on the plane of non-abandonment is the origin of mental corruptions. These four noble truths should be seen according to the wisdom faculty. Just as one who is concentrated understands as it really is - this is the plane of seeing. And the fruition of stream-entry - understanding as it really is, one becomes disenchanted - this is the thinning. Sensual lust and anger, and the fruition of once-returning - that which one becomes disenchanted with and becomes dispassionate towards - this is the plane of development of the first meditative absorption, and liberation of mind through the fading away of lust, and the fruition of non-returning. That liberation by which one becomes liberated - this is liberation by wisdom through the fading away of ignorance, and arahantship. These are freedom from remorse and the energy faculty and the four right strivings; freedom from remorse and that above up to concentration; thus those four meditative absorptions and the concentration faculty - that one who is concentrated understands as it really is. These four establishments of mindfulness, with reference to the fulfilment of morality and endowed with generosity and the undisturbed mind regarding the signs of penetration - this is the mindfulness faculty, the four establishments of mindfulness. That again, by this teaching of the Teaching, in three states, the faculty of going to view, and by the abandoning of mental defilements, the trainee's morality - this is the faith faculty. And the four factors of stream-entry are the fruits. The concentration faculties, bringing what is conducive, should be explained in all discourses. Whatever meditative absorption is attained, knowledge grasped by energy, remembering - this is wisdom gained through learning. Whatever concentration has the appearance of signs before and after, by the going of the superior, according to wish - this is wisdom gained through reflection; that one who is thus concentrated understands as it really is - this is wisdom gained through meditative development. This is the discourse explanation.
This discourse conducive to penetration, predominant in the factor of awakening, should be understood. By whatever factors one is endowed, they will awaken to that; they will awaken to its factors - therefore factors of enlightenment. Likewise, from the beginning up to morality, ascetic practice, volition is to be done - whose moral practices does one fulfil? For the non-arising of unarisen unwholesome states, for the abandoning of arisen unwholesome states, for the arising of unarisen wholesome states, and for the increase of arisen wholesome states - this is energy, the factor of that which is awakened to. This is the enlightenment factor of energy. By this energy, two phenomena from the beginning - freedom from remorse and gladness; and that rapture which is conditioned by freedom from remorse and conditioned by gladness - this is the enlightenment factor of rapture. For one whose mind is filled with rapture, the body becomes calm. This is the enlightenment factor of tranquillity. By that bodily happiness being brought, the mind of one who is happy becomes concentrated - this is the enlightenment factor of concentration. That one who is concentrated understands as it really is - this is the enlightenment factor of investigation of phenomena. That which, with reference to morality, is conformity with reference to the five factors of enlightenment, the directing towards signs, and the non-floating regarding what is conducive to rapture and what is conducive to distinction, accompanied, is the unobstructed path - this is the enlightenment factor of mindfulness. That which one understands as it really is, one makes excessive energy. "The plane of restlessness" - thus made, one sends forth what is longed for. "The plane of idleness" - thus blamed, with factors devoid, one awakens to that path of serenity of the eye - that is equanimity. Therefore that equanimity, having made it a factor of that factor of enlightenment, is called the enlightenment factor of equanimity. This is the discourse explanation.
93. Therein, what is the Teaching? In this discourse, the four noble truths were taught. Therein, what is the investigation? For one who is moral, freedom from remorse up to liberation - to this question "What is the purpose for me?" two terms are questions, two terms are answers, by two terms two direct knowledges, and by two terms answers; what does one ask? The unobstructed bodily plane of action, for thus there is support, and it produces states of one beyond training. Therein, what is the fitness? For one who is moral, freedom from remorse arises; what about dispassion for one without desire? There is this fitness. Therein, what is proximate cause? Energy is the proximate cause of the energy faculty. Concentration is the proximate cause of the concentration faculty. Wisdom is the proximate cause of the wisdom faculty. Energy is the proximate cause of non-hate. Concentration is the proximate cause of non-greed. Wisdom is the proximate cause of non-delusion. The energy faculty is the proximate cause of three path factors: right speech, right action, and right livelihood. The concentration faculty is the proximate cause of three path factors: right thought, right speech, and right concentration. The wisdom faculty is the proximate cause of two path factors: right mindfulness and right view.
Therein, what is the characteristic? When the aggregate of morality is stated, all three aggregates become stated; for morality indeed is like a rock - just as a rock is not to be moved by all adversaries, so that mind does not waver by all mental defilements - this is non-delusion. "Dispassionate towards enticing things" - this is non-greed. "Not irritated by what provokes irritation" - this is non-hate. Therein, wisdom is non-delusion, a wholesome root; non-greed is just non-greed; non-hate is just non-hate. By these three wholesome roots, one standing on the trainee plane produces the path of one beyond training. The trainee plane produces states of successful action, and that is right liberation, and whatever is the knowledge and vision of the taste of liberation - these are the ten states of arahantship for those beyond training. Therein, by the eightfold path, fourfold development is also obtained. Development of morality, development of the body, development of the mind, and development of wisdom. Therein, by right action and right livelihood, the body is developed. By right speech and right effort, morality is developed. By right thought and right concentration, the mind is developed. By right view and right mindfulness, wisdom is developed. By this fourfold development, two phenomena go to fulfilment of development: the mind and wisdom. The mind through development is serenity; wisdom through development is insight. Therein, wisdom through the abandoning of ignorance makes the mind unmixed with impurities. Wisdom through development fulfils just the development of the mind. Thus, for whom the mind is well developed, from where will suffering come to him? And yet for that venerable one, the non-anger element was inclined; he, having attained that, does not give a blow of reckoning to that ghost; in the body thought of with reckoning, suffering is not felt - this is the meaning of the discourse.
94. Therein, what is the Teaching? In this discourse, the ten states of one beyond training, the states of arahantship, have been taught, and the immeasurable right elucidation. Therein, what is the investigation? Like a rock - whatever phenomena are subject to pleasant and unpleasant feeling to be experienced, all those for those contemplating without form are subsided; from the body, the requisite of what is felt, from non-occurrence, suffering is not felt. Therein, what is the fitness: "For whom the mind is thus developed, from where will suffering come to him?" In the three developments, suffering does not endure the mind, and by mental development. And by development of cessation, and by immediate concentration development. Thus "for whom the mind is thus developed" - concentration is the proximate cause of fruition.
Therein, what is the characteristic? "For whom the mind is thus developed" - minds are developed as first explained: wisdom, morality, body, mind; morality too is well developed, and because of the stability of the bodily and mental, it does not waver - thus feeling too, likewise perception too, and activities too. "From where will suffering come to him?" - happiness too does not follow, neither-unpleasant-nor-pleasant too has not come.
Therein, what is the fourfold array mode? Here, what is the Blessed One's intention? Those who will be overcome by suffering, they will be without such attainments. This here is the Blessed One's intention. And those without faith, they indeed will be; and for those with faith there will be joy and gladness - this is the Blessed One's intention therein. As for Conversion - there is no ground for conversion.
As for Classification - "for whom the mind is thus developed, from where will suffering come to him?" - the explanation is twofold: the explanation of the cause of suffering and the explanation of the opposite. What is that cause of suffering? From where suffering comes, when the opposite is stated, morality is the cause and condition of the remaining phenomena; all those phenomena become stated. When one factor of enlightenment is stated, all phenomena leading to enlightenment become stated.
Therein, what is the fourfold array mode? In this discourse, what is the Blessed One's intention? Those who have desire through freedom from remorse, they become fulfilled in morality, having desire for gladness, fulfilled in freedom from remorse - this here is the Blessed One's intention, etc. This is the fourfold array guide.
Therein, what is the Conversion? This discourse is conducive to penetration. What is penetration - this is cessation. By which one penetrates - that is the path. What one penetrates - that is suffering. What is abandoned by the path leading to penetration - this is stated as the origin.
Therein, what is the classification? "For one who is moral, there is freedom from remorse" - this requires an analytical answer; for one who is fondling, there is no freedom from remorse as long as one begins unwholesome action done through hate by body or by speech. But if it occurs to him thus: "This is well done, this is good conduct," yet by that freedom from remorse gladness does not arise up to liberation, for that moral one there is freedom from remorse - this requires an analytical answer; this is the classification guide.
Therein, what is the reversal? By these seven accomplishments of proximate causes, eleven proximate causes abandon what is to be abandoned in the classification; this is the reversal.
Therein, what is the synonym? These are the synonyms for these noble teachings: powers, enlightenment factors, deliverances, concentrations, and attainments.
Therein, what is the description? "For one who is moral, there is freedom from remorse" - this is described in the aggregate of morality by the description of renunciation, and the description of sitting; thus ten factors are described by two and two factors.
Therein, what is the descent? This discourse conducive to penetration has descended into the five; just as what was first described, thus they should be described in the faculties and so on, aggregates, elements, and sense bases.
Therein, what is the correction guide? "For one who is moral, there is freedom from remorse" - this is not yet a pure beginning; "for one free from remorse, there is gladness" - this is not yet a pure beginning; when the eleven terms that have been taught are present, then there is a pure beginning; this is the correction.
Therein, what is the determination? It is described by the difference in morality; thus all ten terms are the benefit of the aggregate of morality; and residence in a suitable place is the condition, and right self-determination is the cause; happiness is the cause of the aggregate of concentration, tranquillity is the condition; by which there is conascence with meditative absorption, and the state - thus the meditative absorption factors; another method: observation of danger in sensual pleasures is the condition for concentration, seeing the benefit in renunciation is the cause.
Therein, what is the attribution? Whatever is the energy faculty, that is the aggregate of morality. Whatever is morality, those four phenomena are the strivings. Whatever is the practice in accordance with the Teaching, that is the Pātimokkha restraint.
95. "For whom the mind is like a rock" is a verse; "like a rock" is a simile - just as a rock does not tremble by wind, does not shake by heat or by cold. Just as many senseless things, they wither by heat, dry up by cold, break apart by wind. Not so the rock - dispassionate towards enticing things, does not become corrupted towards what leads to hate - the reason is that towards what leads to hate there is displeasure; it does not tremble by what is corrupted or by heat, it withers by cold or dries up - thus the mind does not follow lust, does not tremble by cold. What is the reason? Dispassionate towards enticing things, does not become corrupted towards what leads to hate. What is the reason? Towards what leads to hate, but they perish, does not become corrupted; that uncorrupted one they will not harm; therefore does not become agitated towards what provokes agitation; for whom the mind is thus developed, from where will suffering come to him, and from where will suffering come to one of such form - thus it is described.
"Reversal" means from where will suffering come to him - whatever mental happiness, this without residue of clinging does not exist, this with residue of clinging exists. Again they said thus: at that moment, at that instant, both are not felt - with residue of clinging and without residue of clinging; at that moment, at that instant, without residue of clinging and with residue of clinging are not felt. For one who has attained happiness, non-returning - this here is the distinction, the reversal.
Therein, what is the synonym? For whom the mind is thus developed, or developed, well developed, established, made a basis, thoroughly undertaken. "Consciousness" means mind, cognition, mind faculty, mind-consciousness element.
Therein, what is the description? Consciousness, mind, activities are described by the description of appeasement. Concentration is described by the description of one beyond training. Suffering is described by the description of being cut off.
Therein, what is the descent? When consciousness is described, the five aggregates become described - this is the descent in the aggregates; when the mind-consciousness element is described, the eighteen elements become described - this is the descent in the elements. When the mind sense base is described, all sense bases become described. Therein, the mind sense base is the proximate cause of mentality-materiality. With mentality-materiality as condition, the six sense bases. Likewise in dependent origination. This is the descent. Therein, what is the correction? The beginning is just pure.
Therein, what is the determination? The six faculties, development, in unity is the description; by the sixth, the body is described in unity.
Therein, what is the requisite? For the arising of the prior cause of consciousness, attention and inclination towards that, and because of the non-development of distinctive qualities in the unconcentrated plane, consciousness constantly goes; if happiness is the cause of concentration, freedom from remorse is the condition - this is the cause, this is the condition, the requisite.
Therein, what is the attribution? "For whom thus developed" - for him the mental states should be attributed. Body, morality, wisdom, "developed mind" - not delighting, not bending, not one, not thus, not attached to offence - this is the plane of asceticism; not for that trainee is right concentration; all those beyond training, the ten qualities of an Arahant, are described. Discourses conducive to one beyond training.
96. Surely, venerable sir, one in whom mindfulness of the body is not developed, he might knock against a certain fellow in the holy life, having engaged in, without apologising, depart on a journey through the country. That venerable one in this matter disagrees, acknowledges two generations: by mental development the abandoning of view, by bodily development the abandoning of view, and by bodily development the abandoning of craving, which he makes as the first simile. Whether with what is impure or with what is pure, the earth is neither troubled nor disgusted nor obtains joy and gladness; just so indeed, with a mind like the earth, with inference, with little, without enmity, without ill-will, I dwell. Thus what does that venerable one acknowledge? By bodily development he acknowledges the abandoning of the faculty of pleasantness, by mental development he acknowledges the abandoning of the pleasure faculty. Bodily feeling rejects the faculty of pleasantness for those followed by the underlying tendency of lust. For not the aggregate of feeling, whatever mental pleasant feeling, therein this arises conditioned by attainment - happiness and pleasure. He rejects the stream, for not feeling born of mind-contact. Therein, regarding the four primary elements, he speaks of the abandoning of underlying tendency and aversion of the aggregate of material body. Sensual pleasures and materiality and that in the plane of one beyond training. In the body, observation of body and pleasant abiding in the present life. By power and by endeavour, the abandoning of all that has been attended to, fat, by a woman who has done falsely and by a man and by one of the adorning type; by these, reviewing of this born from mother and father; he retains two teachings by body and by observation of body and by mind and by observation of mind. The basis of bodily defilements, by mind and in dependence on mind, by mind well developed, he acknowledges dwelling in the seven attainments.
And by the simile of the householder's son, just as a householder's son might have a casket of garments of various colours full, whatever pair of garments he wishes for in the earlier period of the day, he puts on in the earlier period of the day, thus in the noon period of the day, in the afternoon period of the day; just so that venerable one, because of the mind being well developed, with whatever kind of abiding he wishes to dwell in the earlier period of the day, with such kind he dwells in the earlier period of the day, in the noon period of the day, in the afternoon period of the day. Therefore indeed by that venerable one, by the simile resorted to by me, the earth or the unsurpassed development of the faculties with a developed mind. Therefore that venerable one acknowledges this eightfold development regarding the four primary elements: bodily development, the outcast Upaka, a man of such measure, in the lakes of existence mental development; by these developments and by that development, serenity with the fulfilment mantras. By these four wisdom fulfilment mantras.
97. How does one like an outcast dwell perceiving the non-repulsive in repulsive phenomena? The body is by nature non-repulsive; in the body the perception of the bloated, in brief the nine perceptions - these are repulsive phenomena; and this venerable one, not loathing from the repulsive, dwells devoted to the pursuit of development of mindfulness of the body, for his mind does not find repulsive through abandoning of loathing.
How does one dwell perceiving the repulsive in non-repulsive phenomena? The body is non-repulsive to the whole world; that venerable one dwells with the perception of foulness. Thus one dwells perceiving the repulsive in non-repulsive phenomena.
How does one dwell perceiving the non-repulsive in both repulsive and non-repulsive phenomena? Even all this of the world, that this shaven one with bowl in hand wanders for almsfood among families, by that this venerable one perceives the non-repulsive regarding good and bad colour, and with mind and body accompanied by disenchantment perceives the non-repulsive; thus one dwells perceiving the non-repulsive in both repulsive and non-repulsive phenomena.
How does one dwell perceiving the non-repulsive in repulsive phenomena? In repulsive phenomena, for those perceiving beauty in a woman's form, and in repulsive phenomena, for those loathing the discoloured and festering, there that venerable one dwells perceiving the repulsive.
How does one dwell in repulsive phenomena, having avoided both, equanimous, mindful and fully aware? In non-repulsive phenomena, for those perceiving beauty in a woman's form, and in repulsive phenomena, for those loathing the discoloured and festering, having avoided both, one dwells thus: "This is not mine, this I am not, this is not my self." Thus, having avoided both, one dwells equanimous, mindful and fully aware.
Another method. The world community of the three elements is the perception of non-repulsiveness for all ignorant worldlings. And there the Venerable Sāriputta dwells perceiving the non-repulsive. Thus one dwells perceiving the repulsive in non-repulsive phenomena.
How does one dwell perceiving the non-repulsive in repulsive phenomena? All trainees perceiving the repulsive - here what is in the three-element entire world? Therein, which one who has attained the plane, having realized the fruit of concentration, dwells perceiving the non-repulsive? What is the reason? For there is nothing of that world for the abandoning of which one would arouse the perception of repulsiveness.
How does one dwell perceiving the repulsive in both repulsive and non-repulsive phenomena? In the world community of the three elements, as far as the plane of the sensual world, for those with lust and those without lust there is equality of repulsiveness; regarding the material and immaterial element there is equality of non-repulsiveness. And there the Venerable Sāriputta dwells perceiving the repulsive. Thus one dwells perceiving the repulsive in both repulsive and non-repulsive phenomena.
How does one dwell perceiving the non-repulsive in both repulsive and non-repulsive phenomena? Whatever ill-spoken and ill-expressed ways of speech from others, that speech is non-repulsive; as far as speech is improper, so is the perception of non-repulsiveness for people. There the Venerable Sāriputta, having directly known and realized, dwells perceiving the non-repulsive; thus one dwells perceiving the non-repulsive in both repulsive and non-repulsive phenomena.
98. How does one dwell equanimous, mindful and fully aware, having avoided both in repulsive and non-repulsive phenomena? And what one perceives of them: whatever phenomena are misconduct, those phenomena are non-repulsive. There the Venerable Sāriputta considers thus: whatever phenomena are misconduct, those phenomena have undesirable results. Whatever phenomena are good conduct, those are leading to accumulation. And he, having made good conduct leading to accumulation, having made misconduct with undesirable results, having avoided both, dwells equanimous.
Then in repulsive phenomena and non-repulsive phenomena, one dwells perceiving the repulsive. Craving is subject to repulsiveness - what is the reason? For through the influence of craving, beings are attached by two phenomena: attached to edible food through craving for flavour, attached to contact through perception of pleasure. There the Venerable Sāriputta dwells perceiving repulsiveness in edible food, and dwells perceiving suffering in contact. Thus one dwells perceiving the repulsive in both repulsive and non-repulsive phenomena.
How does one dwell perceiving the non-repulsive in both repulsive and non-repulsive phenomena? The elimination of craving, the unsurpassed Nibbāna - thus for ignorant worldlings there is perception of repulsiveness and perception of destruction. There for the Venerable Sāriputta, having seen by himself with wisdom the perception of non-repulsiveness and perception of non-anger, thus one dwells perceiving the non-repulsive in repulsive phenomena.
How does one dwell perceiving the non-repulsive in both repulsive and non-repulsive phenomena? And in the third case, regarding Nibbāna, those perceiving the repulsive, and regarding fame and renown, those perceiving the non-repulsive. There the Venerable Sāriputta, acknowledging as it really is with right wisdom the gratification, the danger, and the escape, having avoided both the repulsive and non-repulsive phenomena, dwells perceiving the non-repulsive.
How does one dwell equanimous, having avoided both the repulsive and non-repulsive phenomena? Mindful and fully aware, and what one perceives: attraction is a non-repulsive phenomenon and aversion is a repulsive phenomenon - there the Venerable Sāriputta, because of the abandoning of attraction and aversion, dwells equanimous, mindful and fully aware. And what one perceives of this: this is the fivefold unsurpassed development of the faculties. This is the discourse explanation.
99. Therein, what is the Teaching guide? What is to be taught in this discourse? There it is said, in this discourse a pleasant abiding in the present life is taught, likewise a liberated mind, reviewing, and the higher wisdom teaching is taught.
Therein, what is the investigation? Those who dwell observing the body in the body, their mind does not dwell with attraction and aversion; and for one not delighting in attraction and aversion, the mind will become unified - this is the power of meditative development; this is the investigation guide.
Therein, what is the fitness guide? Through bodily development and mental development, no fellow in the holy life will despise. There is this fitness; this is the fitness guide.
Therein, what is the proximate cause guide? Bodily development is the proximate cause of the first establishment of mindfulness. That which is the state of mind like the earth, that is the proximate cause of observation of impermanence.
Therein, what is the characteristic? That one dwells with a mind like the earth, observing self; a householder dwells with a mind like the earth. What is the meaning of "like the earth"? Just as those who by the simile of a rock are unsuited for action, just so this one like the earth is by shame. This is the characteristic.
Therein, what is the fourfold array mode? In this explanation, what is the intention of that venerable one? Whatever Worthy Ones desire the development of the faculties, they will produce the state like the earth. This is intention.
Therein, what is the conversion? There is no ground for conversion.
Therein, what is the classification? One who dwells observing the body will obtain the state of mind like the earth - not definitely. What is the reason? Those who are broken and so on, cut off and so on, they do not obtain the state of mind like the earth. All mindfulness of the body, through trainee development, Nibbāna is the fruit; this is the classification.
Therein, what is the reversal mode? Those who will dwell observing the body, for them indeed, conditioned by the body, there would arise mental corruptions, vexations and fevers; this is the reversal guide.
Therein, what is the descent? The five aggregates not gone through are the twenty-two faculties; likewise, whatever is the mind faculty, that is the mind-element and the mind sense base. Whatever is the concentration faculty, that is the element of phenomena and the mind-object sense base. This is the descent guide.
Therein, what is the correction guide? And those four to be developed by mind, all those developed, whatever is to be attained when that is abandoned by mind, everywhere for the purpose of this is the beginning; that meaning is pure. This is the correction guide.
Therein, what is the determination? This concentration is described by unity; six classes are described by unity. The five material faculties are the material class. The six classes of feeling are the feeling class. The six classes of perception are the perception class. The six classes of volition are the volition class. The six classes of consciousness are the consciousness class. All these phenomena go by the term "body of phenomena" only. This is the determination.
"Requisite" means proficiency in attainment and proficiency in cognitive process are the cause. And whatever proficiency in resort and whatever is proper, that proficiency is the condition. Proficiency in cleansing is the cause; pliancy is the condition. Happiness is the cause; non-affliction is the condition. This is the requisite.
Therein, what is the attribution? Just as the earth, whether what is pure is placed on it or what is impure is placed on it, remains just the same; so too the body, whether with pleasing contacts or with displeasing contacts, remains just the same; or by impingement contact, for pleasant feeling, just such is whatever mind. This discourse is classified with simile, by the classification for a person who understands quickly. Therein, there is no opportunity for attribution.
100. Therein, what is the discourse conducive to defilement? Since one does not oppose wholesome mental states, does not grow, the Blessed One teaches this danger, therefore one should open what is covered, what is opened does not rain upon, therefore because of that danger one should open - that is not destroyed by three mental states - by perception of foulness one is not destroyed by lust. By friendliness one is not destroyed by hate. By insight one is not destroyed by delusion. And thus for him, whatever mental state is the opposite, in that very mental state it will be fulfilled. Whatever unwholesome mental state is the opposite of that mental state, by that it is not accepted.
Another method. Whatever mental states by oneself one is not able to emerge from, those mental states have been taught. "What is covered rains upon" - by those applied thoughts, and by which it is possible again, the taught mind to develop and to purify, slanting towards seclusion, sloping towards seclusion, inclining towards seclusion, attains growth, increase, and full expansion in wholesome mental states, just as a water lily or a white water lily or a lotus in water, as the moon in the bright fortnight comes night after night, day after day, only growth is to be expected for it, not decline - such a mind is not destroyed. And here is another: whoever is not fraudulent, not deceitful, not a deceiver, an upright person, reveals himself as he really is. Therein, whoever conceals, for him unwholesome mental states pursue the mind. "What is covered rains upon" - but whoever is not deceitful, not fraudulent, not a deceiver, an upright person, reveals himself as he really is. His mind is not destroyed by unwholesome mental states - this is the meaning of the discourse.
101. Therein, what is the Teaching? Here the ten unwholesome courses of action are taught for consenting, the ten wholesome courses of action for not consenting; one is not purified by unwholesome states. As stated by the Blessed One: "Through the defilement of the mind, monks, beings become defiled."
Therein, what is the investigation? For one whose mind thus consents, for that awakened one, whatever would be deception, that even by immediacy condition or towards the Teacher out of compassion for his virtues - this is the investigation.
Therein, what is the fitness? Thus the mind not consenting emerges. Having emerged, it becomes established in wholesome mental states - there is this fitness.
As for proximate cause: "What is covered rains upon" - what is covered is the proximate cause of non-restraint; "what is opened does not rain upon" - what is uncovered is of restraint. Therefore one should open what is covered, what is opened does not rain upon - this is the proximate cause of the Teaching.
As for characteristic: "What is covered rains upon" - whatever phenomena with the same characteristic are covered by the variegated covering, all those are not destroyed. Therefore one should open what is covered. "What is opened does not rain upon" - whatever phenomena with the same characteristic are uncovered by that, all those are not rained upon - this is the Characteristic guide.
Therein, what is the fourfold array mode? In this discourse, what is the Blessed One's intention? For whomsoever's mind unwholesome mental states have been confessed, they will make amends according to the Teaching - this is the Blessed One's intention therein. This is the Fourfold Array guide.
As for Conversion: what is covered, that twofold, wavering, should be cut off. Of the immediacy concentrations. Therein, with tranquillity, conceit increases mental corruptions, and through faithlessness one goes to negligence, through negligence one bends down, goes to the state of arrogance. And this was said by the Blessed One: "For the arrogant and the heedless, their mental corruptions grow" - those four kinds of clinging, which are the four kinds of clinging, they become the five aggregates of clinging. These truths are suffering and origin. Therefore one should open what is covered - by whatever cause those mental corruptions grow. Through their abandonment, mental corruptions are abandoned. Therein, through diligence faithlessness is abandoned; through the abandoning of restlessness and remorse, the grossness of that - two mental states do not go to fulfilment: serenity and development. Whatever is the elimination of those mental corruptions - this is cessation. These are the four truths; this is the Conversion.
Therein, what is the classification guide? "What is covered rains upon" - this is not definite. What is the reason? For one who has turning back, just as for trainees. As stated by the Blessed One -
He is incapable of concealing it, inability has been declared for one who has seen the state."
Although their mind is one of warding off. But without condition and at the time they should be explained; this is the classification guide.
Therein, what is the reversal guide? "What is covered rains upon" means for whoever whatever mental states, all that is unopened is rained upon, what is opened does not rain upon, what is not concealing does not rain upon. This is the reversal guide.
Therein, what is the synonym guide? "Covered" means obstructed, hindered, closed, covered over, concealed, blocked; "what is opened does not rain upon" means for whoever those mental states are gone forth, dispelled, not consented to, vomited out; this is the synonym guide.
Therein, what is the description guide? "What is covered rains upon" is described as conducive to mental defilements; "what is opened does not rain upon" is the function of the Good Teaching, whatever is described by the description of practice; therefore "one should open what is covered" is described by the description of instruction; "what is opened does not rain upon" is described by the description of removal; this is the description guide.
Therein, what is the descent mode? "What is covered rains upon" means the three mental defilements - lust, hate, delusion; they among the aggregates are the aggregate of mental activities, etc. They as before, as explained in the aggregates, elements, and sense bases; this is the descent guide.
Therein, what is the correction guide? By whatever beginning this discourse is spoken, that beginning is engaged.
"Determination" means "what is covered rains upon" is described by unity. What is the reason? "This indeed rains upon" - for this it rains upon, and thus it rains upon - this by distinction, that which is described by common characteristics, that is the description of unity.
Therein, what is the requisite? And that which rains upon, for that there are two causes, two conditions - being engaged in the unwholesome and delight in speaking. These two are unwise attention and wholesome mental states and afflictions; these are the two conditions.
Therein, what is the attribution? "What is covered rains upon" means one sees with doubt; covered, that which is to be grasped, that which is to be taught, of little learning, that which is bewilderment, by the manifest unwholesome root, that which by craving and those increase, hate - having mixed those, by little elimination, activities. With activities as condition, consciousness, up to ageing and death; this is the attribution. Whatever again is thus the Teaching, for that very one unwholesome mental states attain growth, increase, and expansion; through the cessation of his activities; this is the attribution.
102. Four persons: darkness heading for darkness, etc. Therein, what is called darkness? Whatever darkness is blindness, as stated by the Blessed One: "Just as in that frightful darkness a man with trembling element does not see, just so through not knowing, the darkness and blindness does not have faith in the result of evil action. Thus, in this way, by characteristic, not knowing is darkness, ignorance, delusion, by which beings do not understand as it really is; thus it is called darkness. That is the darkness of the three eyes: the physical eye, the divine eye, the eye of wisdom; here the darkness of these eyes is explained as not knowing. Therein, what is not knowing, non-seeing? Then, regarding the support, whatever is not knowing the past, not knowing the future, not knowing both the past and the future, not knowing the cause, not knowing the condition - for that one who does not know, who has become established in concentration, this is the result. That which one does not know: "This should be cultivated, this should not be attended to." He is explained by that darkness; darkness too is thus called. "Deluded" means thus is the volition. By that darkness that person is called. "Darkness" means he, by that darkness not uprooted, not cut off, becomes devoted to that, heading for that; this is called a person in darkness heading for darkness. The ultimate goal itself is the teaching to be attended to; that darkness burns, sets up another mind. And those teachings are fit for pondering for him. He sees with wisdom gained through learning.
Therein, what is darkness heading for light? He moves by means of wisdom; thus for him moving, the ultimate goal comes to be. This is called a person in darkness heading for light.
Therein, what person is light heading for light? Therein, it is said that light is that which, by the opposite of that darkness, whatever teachings, at least the light of knowledge; that person who hears the teaching is one in darkness heading for light; therein it is said, whatever person is one in darkness heading for light, if he obtains such a good friend, who prevents him from the unwholesome and urges him towards the development of the wholesome. And thus he teaches the Good Teaching. These mental states are wholesome, these mental states are unwholesome. These mental states are blameworthy, these mental states are blameless. These mental states should be cultivated, these mental states should not be cultivated. These mental states should be associated with, these mental states should not be associated with. These mental states should be attained and dwelt in, these mental states should not be attained and dwelt in. These mental states should be attended to, these mental states should not be attended to. Through perception, as one perceives, the mindfulness faculties; he thus understands. These mental states are wholesome, these mental states are unwholesome. These mental states are blameworthy, these mental states are blameless. These mental states should be cultivated, these mental states should not be cultivated. These mental states should be developed, these mental states should not be developed. These mental states should be attained and dwelt in, these mental states should not be attained and dwelt in. These mental states should be attended to, these mental states should not be attended to. He listens well to those teachings, lends an ear, sets up another mind, and those teachings are fit for pondering for him; he is endowed with wisdom gained through learning, he moves by means of that condition; thus for him moving, he becomes devoted to that, heading for that. This is called a person in darkness heading for darkness.
Therein, what person is one in light heading for darkness? Light is that which, by the opposite of that very darkness, whatever mental states, at least the light of knowledge, that is again the phenomenon. What is it called? By wisdom one is called wise, he thus understands. These mental states are wholesome, these mental states are unwholesome. These mental states are blameworthy, these mental states are blameless. These mental states should be cultivated, these mental states should not be cultivated. These mental states are to be developed, these mental states are not to be developed. These mental states should be attained and dwelt in, these mental states should not be attained and dwelt in. These mental states are to be attended to, these mental states are not to be attended to. Here, however, one associating with evil friends, following the control of evil friends, increases unwholesome mental states, abandons wholesome mental states. He, through that negligence, not attending to the perception of conditions, practises unmindfulness and lack of full awareness. By that, whatever is the opposite darkness, he increases. He, overcome by darkness, heading for, becomes supreme in darkness. This is called a person in light heading for darkness.
103. Therein, what person is light heading for light? There it is said, this person becomes dependent on a good friend, capable, connected, seeking the wholesome; having approached good friends, he questions, he inquires: What is wholesome, what is unwholesome? What is blameworthy, what is blameless? What should be cultivated, what should not be cultivated? What should be developed, what should not be developed? What should be attained and dwelt in, what should not be attained and dwelt in? What should be attended to, what should not be attended to? How is there defilement, how is there cleansing? How is there occurrence, how is there cessation? How is there bondage, how is there release? How is there the origin of identity, how is there the cessation of identity? He, practising here according to what has been taught as it has been presented, thus understands. These mental states are wholesome, these mental states are unwholesome. Thus, etc. up to how is there the origin of identity, how is there the cessation of identity - this should be done in detail. He, expecting those mental states, thus increases characteristic, knowledge, true knowledge, and light. That person becomes devoted to that, heading for that; this is called a person in light heading for light.
Therein, what person is darkness heading for darkness? Whoever explains unwholesome mental states. By that development he shows rebirth in inferior destinations; he becomes devoted to that, heading for that. This is called a person in darkness heading for darkness.
Therein, what person is darkness heading for light? He, by that darkness, shows the result of unwholesome action. "Darkness" means whatever vision of a good friend by which one abandons unwholesome mental states, increases wholesome mental states.
Therein, whoever shows rebirth in superior destinations, devoted to that, therefore is called darkness heading for light.
Therein, what person is light heading for darkness? He shows the result of wholesome action. Whatever vision, through association with evil friends, through attending on evil friends, following the control of evil friends, increases unwholesome mental states; by that development he shows rebirth in inferior destinations. Devoted to that, therefore is called light heading for darkness.
Therein, whatever person is light heading for light, he, being illuminated, from dawn up to rebirth in sublime destinations, shows. Devoted to that, therefore he said light heading for light.
By light heading for darkness, he shows the rise of the ten unwholesome actions. By that darkness, by that person, he shows the result of unwholesome actions. He does not show the result of unwholesome mental states. By that darkness, he shows the eight wrong courses. By light, he shows the eight right courses. By light heading for darkness, he shows the ten unwholesome courses of action. By light, he shows the sublime state. By darkness heading for light, he shows the mental state not causing remorse. By light heading for darkness, he shows the mental state causing remorse. This is the meaning of the discourse.
104. Therein, what is the Teaching guide? What is taught in this discourse? There it is said, in this discourse wholesome-unwholesome mental states are taught. And the result of wholesome-unwholesome mental states is taught. And the difference in destination of inferior and superior beings is taught. This is the Teaching guide.
Therein, what is the investigation guide? Whoever experiences the result of unwholesome action. Steady in that, he undertakes unwholesome mental states - investigating this is fitting. Whoever experiences the result of wholesome action. Steady in that, he undertakes wholesome mental states - investigating this is fitting. This is the investigation and fitness.
Therein, what is the proximate cause guide? Whatever person is light, he is the proximate cause for reviewing. Whatever person is darkness, he shows the proximate cause for contemplating what is taken up by darkness. By darkness heading for light, he shows the proximate cause of diligence; darkness shows the proximate cause of ignorance and wrong view. By light heading for darkness, he shows the proximate cause of negligence and wrong view. This is the proximate cause.
Therein, what is the Characteristic guide? By darkness heading for darkness, "darkness" - when ignorance is described, all mental defilement states are described. By darkness heading for light, when light-knowledge is described, all qualities conducive to enlightenment are described. By light heading for darkness, negligence is described. By darkness heading for light, diligence is described. This is the Characteristic guide.
Therein, what is the fourfold array mode? In this discourse, what is the Blessed One's intention? Whatever beings are of low family, they, having heard this, will not proceed having accepted wholesome mental states. Whatever beings are of high family, they, having heard this teaching of the Teaching, will proceed exceedingly having accepted wholesome mental states. This is the Fourfold Array guide. Instruction on the plane.
Therein, what is the Conversion guide? Whatever craving originates from ignorance, this is the origin. Whoever is darkness heading for darkness, this is suffering. These two truths, suffering and origin, and light, by whatever discourse and teaching are made known, that teaching is the proximate cause of the wisdom faculty. By that non-delusion, the three wholesome roots go to fulfilment, the proximate cause of heaven.
Therein, what is the classification? "Darkness heading for darkness" is not definite. What is the reason? There is darkness and existence with wholesome light by a person whose results are experienced from one life to another, in the state of co-arising. There is light and existence with unwholesome darkness by a person whose results are experienced from one life to another, in the state of co-arising; the reversal in those darknesses is the opposite - thus by light, heading for darkness.
Therein, what is the synonym? Whoever is darkness, he is thus practising for self-destruction, he is faithless, a fool, unwholesome, inexperienced, not seeing danger. Whoever is light, he is practising for personal welfare, wise, wholesome, experienced, seeing danger. This is the synonym.
Therein, what is the description? That person is described by the description of result, is described as being overpowered by the unwholesome. He is described by the description of rebirth in light and wholesome mental states, and by the description of the result of wholesome mental states.
"Descent" means whatever activities have ignorance as condition, and whatever ageing and death, and whatever ignorance, that is the proximate cause; by explanation, the arising of true knowledge, the cessation of ignorance, whatever up to the cessation of ageing and death - these two mental states are included in the aggregate of mental activities. The element of phenomena and the mind-object sense base are the proximate cause, by explanation among the elements.
Therein, what is the correction? The beginning of this discourse when taught. "Determination" means "darkness" - the Blessed One says, he does not teach about one person. As far as the destination of beings, therein those who have been reborn by the nature of misconduct, those he describes as darkness by the term "abundant". Whatever light is the rebirth in wholesome mental states among all beings, all that he calls "light" - this unity is the condition, the description of wise attention for persons of the four primary elements.
Therein, what is the requisite? For the unwholesome, evil friendship is the condition, unwise attention is the cause. For the wholesome, good friendship is the condition, wise attention is the cause.
Therein, what is the attribution? Here a certain one is reborn in a low family - reborn in a low family regarding forms, sounds, odours, flavours, and contacts, he is reborn in all human enjoyment and use. Light is reborn in sublime wholesome states, reborn in all human enjoyment and use.
105. Therein, what is the discourse conducive to defilement and conducive to penetration? The verse "The wise do not call that a strong bondage." For what reason is that bondage strong? By four reasons it is possible to release by supremacy, or by wealth, or by another, or by entreaty, or by ultimate goal. And in which there is this lust for jewelled earrings, for sons and wives, whatever longing - this is his mental bondage. That is not possible to release by supremacy, or by wealth, or by another, or by entreaty, or by ultimate goal. And there is no surety for that. "May a god or a human being release from this bondage" - that very bondage binds by the underlying tendency to lust and in the six external sense bases. Craving for visible form binds in forms, up to craving for mental objects in mental objects. Whoever is bound here in this world, is led bound to the world beyond. He is born bound, he dies bound. Bound he goes from this world to the world beyond. It is not possible to release this bondage except by the noble path. Having understood the state of death and the state of rebirth as peril, one abandons desire and lust. He, having abandoned this desire and lust, transcends. And this world, beyond this is the second.
Therein, whatever is the abandoning of activities of bondage, this is called energy in both states: "The good sage is not tainted by the wafting of odours." Likewise "with the dart pulled out regarding possessions, sons and wives" shows the abandoning of that very craving. This, from the abandoning of the root of craving, "diligent in the excellent" - sensual pleasure proceeds with negligence - for abandoning, one delighting in renunciation becomes a dweller in diligence. For the abandoning of his disposition, he does not long for this world nor for the world beyond. He does not wish for what is dependent on this world, what has a dear nature and a pleasant nature. Nor does he wish for what is dependent on the world beyond, what has a dear nature and a pleasant nature; therefore it is said "he does not long for this world or the world beyond." Whatever is his abandoning, that is cutting - the sage is declared in the Aṭṭhakavagga. That here is opposition in the Aṭṭhakavagga, not longing here is without a protector. Likewise by craving, by that possession, by objective sensual pleasure, in one verse all these sensual pleasures are shown. Therefore the Blessed One teaches: "Having cut even this, they wander forth, without longing, having abandoned all sensual pleasures." Of this verse there is a twofold description: the description by comparison and the description by occasion; just as this verse is conducive to defilement and conducive to penetration, so by that verse is the answer conducive to defilement and conducive to penetration. Thus a verse is a discourse described in all verses or in explanations.
106. Therein, what is the Teaching? With what intention was this discourse taught? Those beings who are of lustful temperament, they will abandon sensual pleasures - this is the Blessed One's intention therein.
Therein, what is the investigation? For whom the mental defilements with ten bases have been crossed over, vomited out, and known. What are the tenfold? Defilement sensual pleasures and the lower and higher mental fetters, the sense bases with ten bases - this is the investigation.
Therein, what is the fitness? Those who are filled with lust, they bind with tight binding - there is this fitness.
Therein, what is the proximate cause? Filled with lust for jewelled earrings is the proximate cause of mine-making. "Longing" is the proximate cause of one with lust for a past object. "Having cut this too" is the proximate cause of meditative development.
Therein, what is the characteristic? One with a mind filled with lust for jewelled earrings, who is attached to I-making, attached to mine-making, who is filled with lust for children and wife. Filled with lust for field and site. This is the Characteristic guide.
Therein, what is the fourfold array mode? Here in this discourse, what is the Blessed One's intention? Those who will have desire for Nibbāna, they will abandon craving for children and wife. This is the Blessed One's intention therein. These are the four truths.
Therein, what is the Conversion? Whatever craving for children and wife, this is the origin. Whatever are the aggregates that are clung to, and whatever possession of matter in external forms, this is suffering; whatever therein is to be cut off, this is cessation. By which it is broken, this is the path. "Classification" - there is no plane for classification; "reversal" - the opposite has been declared.
Therein, what is the synonym? The synonym has been declared. Therein, what is the descent? There is craving; one being overcome by it, with that as condition, consciousness, up to ageing and death. Whatever feeling therein, this is ignorance; from the arising of true knowledge, the cessation of ignorance, up to the cessation of ageing and death.
Therein, what is the correction? The beginning of the verse is pure. Therein, what is the determination? "The wise do not call that a strong bondage" is described by unity, not by distinction. The four lusts - sensual lust, lust for material form, lust for existence, and lust for view - are described by unity.
Therein, what is the requisite? For those who have lust for jewelled earrings, the perception of beauty is the cause, and grasping at the sign through features is the condition. By which these are cut off, the perception of foulness is the cause, and the removal of grasping at the sign and grasping at features is the condition.
Therein, what is the attribution? Filled with lust for jewelled earrings, the deluded kind, even the corrupted - "having cut even this, they wander forth" - that is the meaning of full understanding, the meaning of avoidance, abandoned; this is the attribution.
107. Whatever is mental, whatever is designed, is a condition in detail; or whatever mental, bodily, mental action. Why? For mental volition is called mental action; that is volitional action; whatever is mental - this bodily and verbal - these three actions are declared. Bodily action and verbal action, those wholesome, dear by body and by speech one begins and fondles; this is called adherence to moral rules and austerities. Designing, those threefold activities - meritorious, demeritorious, and imperturbable; with that as condition, consciousness - this becomes an object for the presence of consciousness. Whatever perception of beauty, perception of pleasure, and perception of self. This is mental. Whatever consciousness involved with matter remains, with matter as object, established upon matter, imbued with delight, attains growth, increase, and expansion - this is designing; thus whatever is established in the stations of consciousness, clinging by way of the object of first production - this is called mental.
Therein, whatever attachment and holding of the immaterial that is established, this too is agitated, reflective attention regarding pleasing forms, enticing and agreeable forms - this is mental. Whatever one intends regarding pleasing beings, the bodily knot of covetousness, in the underlying tendencies to aversion, the bodily knot of anger - all four knots; this is the first striking upon of consciousness regarding the five types of sensual pleasure, whatever volition, for one observing gratification therein, many evil unwholesome mental states become immaterial for consciousness. A person bound by lust, by those defilement-sensual pleasures, subject to be done with as wished - this is called designing regarding sensual pleasures. Thus all four mental floods. Whatever one connected with those sensual pleasures dwells, developed, holding - this is volition. For whom thus, for one not free from lust, for one who has attained love, from the change and alteration of that, sorrow, lamentation, suffering, displeasure, and anguish arise; consciousness becomes revolving around suffering; for one remembering, the arising of the nature of fall exhausts the mind - this is called designed.
For each one, one intends and plans; whatever presence of consciousness there is, that presence is twofold: presence as object and presence as nutriment. Therein, whatever presence as object - this is a condition for mentality-materiality. Whatever presence as nutriment, whatever presence productive of rebirth, and whatever presence leading to rebirth - this is called object. That becomes for the presence of consciousness; with consciousness as condition for that, mentality-materiality, up to ageing and death, one intends; and then again one aspires; since not leading to rebirth regarding a future basis - this opposite is declared. One does not intend, does not aspire, and yet corrupts - the explanation is twofold. For him formerly there is that mental, that designed, not uprooted; with that as condition, this is the presence of consciousness.
108. Or his underlying tendencies become manifest; with that as condition, his rebirth arises. Or it is suspected of him, whether fixed in a house or subtle or peaceful or not suspected regarding sensual pleasures, thus even in permanent houses he is born. That leads to what is not to be designed; thus activities are intended and designed and become objects; whatever volition and whatever designing and whatever subject matter has arisen, both of these become an object for consciousness; likewise through volition and through thinking and through longing, beings that have come to be both intend and think. Whatever is the search, one neither intends nor thinks. And which are beings that have come to be? Those born thin, egg-born too, eggs unbroken, moisture-born and not mixed - these have come to be. Which are those seeking birth? Those gone to the womb, gone to the egg, wandering in the round of rebirths - these neither intend nor aspire nor think. Do the underlying tendencies not produce rebirth? Whatever beings have come to be, whatever are seeking birth, they are steady. Or whatever mindful ones intend and aspire, they are steady. They neither intend, nor aspire, nor think, and they wander in the round of rebirths through underlying tendency.
Another method. Whatever noble persons are trainees, therein they neither intend nor think; through underlying tendency they arise again.
Another method. Subtle living beings dwelling in the ground or dwelling in water do not come into the range of the eye; they neither intend nor think, and they wander in the round of rebirths through underlying tendency.
Another method. All outsider monks with overestimation, they neither intend nor aspire, and they wander in the round of rebirths through underlying tendency; they neither intend, nor think, nor underlie. This does not become an object for the presence of consciousness.
"Does not intend" shows the uprooting of prepossession. "Does not underlie" shows the uprooting of underlying tendencies. "Does not intend" shows the abandoning of gross mental defilements. "Does not underlie" shows the abandoning of subtle mental defilements. "Does not intend" means by which plane, and "does not aspire" means once-returner and non-returner; "does not underlie" means Worthy One; "does not intend" shows abandoning by the opposite of the aggregate of morality; "does not aspire" shows abandoning by the opposite of the aggregate of concentration; "does not underlie" shows abandoning by the opposite of the aggregate of wisdom; "does not intend" shows abandoning of demeritorious activities; "does not aspire" shows abandoning of meritorious activities; "does not underlie" shows abandoning of imperturbable activities; "does not intend" means the faculty of "I shall know the unknown"; "does not aspire" means the faculty of final knowledge; "does not underlie" means the faculty of one who has final knowledge. "Does not intend" means soft development of the faculties; "does not aspire" means middle development of the faculties; "does not underlie" means exceeding development of the faculties. This is the meaning of the discourse.
109. Therein, what is the Teaching? Here in this discourse, the four truths are taught. Whatever is intended and whatever is designed, there is this object, consciousness becomes established, it investigates, it is connected. "Does not intend" means "does not aspire" - thus there is an object, in the underlying tendency, consciousness - thus it is investigated, it is connected; one does not intend and does not aspire. Through the abandoning of underlying tendencies, they do not seek the station of consciousness; what is investigated is connected. This is the investigation of fitness.
Therein, what is the proximate cause? Volition is prepossession; the proximate cause of volition-prepossession. Designing is the proximate cause of clinging. Underlying tendency is the proximate cause of prepossession. For the destruction of their desire and lust, development is the abandoning of lust for existence.
Therein, what is the characteristic? Whatever is mental - what is felt, designed, grasped, cognised, that consciousness, both object and condition.
Therein, what is the fourfold array? Here in this discourse, what is the Blessed One's intention? Those who do not wish for renewed existence, they will not intend and will not aspire - this is the intention.
As for Conversion - whatever volition and longing and underlying tendency and abandoning of the station of consciousness, these are the two truths. As for Classification - there is no ground for classification. But the reversal is the opposite discourse.
Therein, what is the synonym? Volition is volition regarding visible form up to volition regarding mental phenomena. Whatever underlying tendency, those are the seven underlying tendencies.
As for Description - volition-prepossession is described by description. Designing is described by the description of clinging. Underlying tendency is described by the description of cause. Station of consciousness is described by the description of the cause of rebirth. Volition, designing, underlying tendency, eradication is described by the description of the removal of desire and lust. In the first, some by two reversals, dependent origination is the middle description through specific conditionality.
As for Descent - by two reversals, suffering and origin; by the middle ones, path and cessation. As for Correction - in the discourse, the beginning of the discourse.
"Determination" means whatever is intended, all is described by determination in unity. "Designed" means described by clinging in unity. Consciousness is described in unity.
"Requisite" means the beautiful object, unwise attention, and volition are conditions by way of root conditionality. The phenomenon that is the support of consciousness is a condition by way of object conditionality. Attention to that is a condition by way of root conditionality.
Therein, what is the attribution? This discourse is so-called; therein "he intends" - the answer should be explained thus. According to that view, with consciousness as condition, mentality-materiality, up to ageing and death - this is the attribution. This does not become an object for the presence of consciousness; from the cessation of consciousness, the cessation of mentality-materiality; from the cessation of mentality-materiality, up to the cessation of ageing and death.
110. Therein, what is the discourse conducive to defilement and conducive to penetration and pertaining to one beyond training? "This world is born of torment" up to "whatever ascetics or brahmins who declared liberation from existence through existence." Conducive to defilement: "For dependent on clinging this suffering comes into being," but "those cravings are abandoned, one does not delight in existence" - conducive to penetration: "For the monk who has attained quenching, by non-clinging there is no rebirth." "Such a one has overcome all existences" - pertaining to one beyond training.
Therein, "born of torment" means torment born of lust, torment born of hate, torment born of delusion. It shows the state of those beings. "The world is born of torment" means contact is threefold: experienced as pleasant, experienced as unpleasant, experienced as neither-unpleasant-nor-pleasant. Therein, contact experienced as pleasant is the torment of lust, contact experienced as unpleasant is the torment of hate, contact experienced as neither-unpleasant-nor-pleasant is the torment of delusion. And as the Blessed One said in the first Valāhaka discourse on the cattle path: "Householder's son, by whatever torments born of lust, born of hate, born of delusion one sleeps in suffering, those torments do not exist in me."
"It speaks of disease as self" means one tormented by those torments obtains the threefold illusion: illusion of perception, illusion of thought, illusion of view. Therein, "beautiful in the unattractive" is illusion of perception. "Pleasure in suffering" is illusion of thought. "Permanent in the impermanent," "self in non-self" is illusion of view.
Just as the illusion of thought, in perception and view there are threefold applied thoughts - illusion of applied thought of thought, illusion of applied thought of perception, and illusion of applied thought of view. Therein, ignorance is the illusion, the resort, the plane of destination and support, just as one perceives it, just as one cognizes it, just as one perceives and cognizes. Just as one accepts and intends - these four illusions are beings by which they call the fourfold basis of individual existence, which has become a disease, which has become a boil, "self." "It speaks of disease as self" - this is the conversion. "For in whatever way one imagines, thereby it becomes otherwise" - one imagines "beautiful," it is not so. Thus "pleasure," "permanent," "self" - he, becoming otherwise, aspires to future existence while existence exists; therefore it is called "lust for existence." One delights only in existence; what one delights in, that is suffering - the five aggregates are indicated. And whatever sorrow, lamentation, and suffering conditioned by that - that indeed will arise for him. To this extent there is defilement. But the holy life is lived for the purpose of abandoning. There is the removal of desire and lust for the three torments.
"For dependent on clinging this suffering comes into being" - those who delight only in existence, for whom it will arise, that suffering - he declared the abandoning of that suffering. "And altogether clinging, where there is not, there is no coming into being of suffering" - the four illusions, as explained, he declared clinging. Of that, the first illusion is clinging to sensual pleasures, the second is clinging to views, the third is clinging to moral rules and austerities, the fourth is clinging to the doctrine of self; whatever is the elimination of those, there is no coming into being of suffering - clinging is the source, he declared the cessation of suffering. Thus seeing this as it really is with right wisdom, craving for non-existence does not arise. "One does not delight in non-existence" - he discusses the plane of seeing; "altogether the elimination of craving is Nibbāna" - he speaks of two liberations: dispassion from lust and dispassion from ignorance. "For that monk" - he discusses the Nibbāna element without residue of clinging. This is the explanation of the meaning of the discourse.
111. Therein, what is the investigation? For whom there is fever wherever, for that one being burnt, that does not exist as it really is, and one becomes disenchanted - this is the investigation and the fitness. The proximate cause: fever born of lust is the proximate cause of the faculty of pleasantness and the faculty of displeasure. Fever born of hate is the proximate cause of the faculty of pleasantness and the faculty of displeasure. Fever born of delusion is the proximate cause of the faculty of equanimity and the faculty of displeasure.
Therein, what is the Characteristic guide? Afflicted by contact, afflicted by feeling, afflicted by perception, afflicted by activities, in whatever way one imagines, whether by the sign of beauty, whether by the sign of happiness, whether by the sign of permanence, whether by the sign of self, one imagines the unattractive as attractive - thus when all fever born of lust is stated, four fevers become stated. Born of lust, born of hate, born of delusion, and born of view - saying "I speak of lust," one speaks of it as self. All fifteen terms are impermanent and suffering.
Therein, what is the fourfold array? Here in this discourse, what is the Blessed One's intention? Those who do not remain with fever, they do not delight in existence. Those who do not delight in existence, they will attain final nibbāna. This is intention.
Therein, what is the Conversion? By that conducive to defilement, it explains suffering and origin. By that conducive to penetration, the path and cessation.
Therein, what is the classification? Born of torment, born of disease, one speaks of disease as self - that is not definitely so; through inattention, one born of torment indeed does not speak of disease as self.
Therein, what is the reversal? For the purpose of showing the side and the opposite side, by the reversal of the plane.
Therein, what is the synonym guide? One speaks of disease as self, one speaks of the dart as self. All fifteen terms should be stated.
Therein, what is the description? "Born of torment" is the proximate cause of displeasure. All are declared by the description of expression. "One speaks of disease as self" - illusion is declared by the description of defilement. "What one does not delight in, that is suffering" - declared by the description of the setting aside of illusion. Those uncreated beings, worlds, are described by the middle through distinction.
Therein, what is the descent? "Born of torment" means the three unwholesome roots; those activities are included in the aggregate of mental activities; among the elements, the element of phenomena; among the sense bases, the mind-object sense base. Among the faculties, the femininity faculty and the masculinity faculty are the proximate cause.
Therein, what is the correction? Pure is the beginning of the discourse.
Therein, what is the determination guide? "Fever" means whatever beings and worlds are described by the description of unity, those uncreated beings and worlds are described by the middle through distinction.
Therein, what is the requisite? "Born of torment" means unwise attention is the cause, and illusion is the condition. Therein, by two mental states the self is attached - both consciousness and mental factors - for one who adheres to them in a perverted way. Another method: by mental factor states, the perception of non-self uproots the perception of self. Another method. Perception of impermanence in mental factor states, but not perception of self. This is called consciousness, or mind, or cognition - this has for a long time risen up: "This is mine, this I am, this is my self." Therein, the mental observation of mental phenomena - this too is perception of mental phenomena. What is the cause of that, what is the condition? I-making is the cause, mine-making is the condition.
Therein, what is the attribution? "This world is born of torment" means the unwholesome; he discusses consciousness is the condition for mentality-materiality up to ageing and death - this is the attribution.
112. Thus seeing this as it really is with right wisdom, the abandoning of unwholesome roots. Therein, the cessation of ignorance, from the cessation of ignorance up to the cessation of ageing and death - this is attribution.
Four persons - one who goes along with the stream, one who goes against the stream, one who is inwardly firm, one who has crossed over, gone beyond, the brahmin stands on dry ground.
Therein, whoever goes along with the stream, this one indulges in sensual pleasures. And does evil action as long as he indulges in sensual pleasures. This is greed, an unwholesome root; that itself is craving; he is carried away by those sensual pleasures - he is called one who goes along with the stream. Whatever person, led by those, with that as condition, for that reason does unwholesome action by body and by speech - this is called "he does evil action." His three streams are identity view, sceptical doubt, and adherence to moral rules and austerities. By these three streams, one arises in the threefold element: in the sensual element, in the material element, in the immaterial element. By that opposite, whoever does not indulge in sensual pleasures. Whoever does not fondle moral rules and austerities. Whoever, for the abandoning of identity views, sees the danger in sensual pleasures as it really is. And by which he practises those teachings. And whoever, with that as condition, stands - "brahmin" means the Worthy One, indeed. Therein, the Worthy One has gone beyond for him; for one who has gone beyond, standing on dry ground is the element of Nibbāna with residue of clinging. "One who goes along with the stream" - he declared the non-abandoning of mental fetters to be abandoned by seeing. "One who goes against the stream" - he declared the abandoning of mental defilements in the fruit and in one place of seeing; by "one who is inwardly firm" he declared the abandoning of the five lower mental fetters. Therein, by "one who goes along with the stream" he declared the semblance of the path. By "one who goes against the stream" and "one who is inwardly firm" he declared the path thus. By "one who has gone beyond," disciples beyond training and Perfectly Self-awakened Ones are stated. By "one who goes along with the stream" he declared the practice leading to the origin of identity. By "one who goes against the stream" and "one who is inwardly firm" he declared the practice leading to the cessation of identity. By "one who has gone beyond," the ten states of one beyond training, the Worthy One, are stated. This is the meaning of the discourse.
113. Therein, what is the Teaching? For in this discourse, the four noble truths were taught. And the transcendence of the world of three elements.
Therein, what is the investigation guide? "Whoever indulges in sensual pleasures would do evil" and "whoever does not indulge in sensual pleasures would not do evil action" and "whoever has crossed over from these two planes has gone beyond" - whatever investigation there is, this is the investigation.
As for Fitness - "it fits in the discourses" or "it does not fit" - whatever investigation there is, this is fitness. As for Proximate Cause - for one who goes along with the stream, the proximate cause is the seven mental fetters. The doing of the unwholesome is the proximate cause of the unwholesome roots. For one who goes against the stream, the proximate cause is seeing as it really is. For one who is inwardly firm, the proximate cause is the unshakeable. "Gone beyond" - sometimes the proximate cause is the plane.
Therein, what is the Characteristic guide? Whoever goes along with the stream through the influence of craving. He goes through the influence of all mental defilements. Whoever strives against the stream. Against craving and all mental defilements, he strives against the stream. Whoever is established in himself, he is established in body, he is established in speech and mind. This is the Characteristic guide.
Therein, what is the fourfold array? Here in this discourse, what is the Blessed One's intention? Those who will not find delight in the practice of going along with the stream, they will strive against the stream - up to whatever plane, this is the intention. As for Conversion - here in this discourse, four discourses were taught.
Therein, what is the classification guide? Whoever indulges in sensual pleasures and does evil action. He is one who goes along with the stream - not definitely, even a stream-enterer indulges in sensual pleasures. And he does evil action conducive to that. Although even a trainee might do evil as declared in the discourse, yet he is not one who goes along with the stream - this should be answered analytically. One who does not indulge in sensual pleasures and does not do evil action is one who goes against the stream; not definitely all outsiders are without lust towards sensual pleasures and do not indulge in sensual pleasures; by that he does evil action - one who goes along with the stream, one who goes against the stream - this is the classification.
Therein, what is the reversal mode? The opposite is declared. As for Synonym - regarding sensual pleasures, there are object-sensuality and defilement-sensuality: forms, sounds, odours, flavours, touches, sons, wives, slaves, workmen and servants, and possessions.
"Description" means all worldlings are described by unity. "One who goes along with the stream" means described by the description of the occurrence of mental defilements. But those who are trainees, those persons are described by the description of Nibbāna. But those who are non-returners, they are described by the description of the unshakeable; this is the description.
"Descent" means whoever goes along with the stream, that is suffering. Whatever mental states are his, those are the origin of suffering. Whatever matter, this is the aggregate of matter; thus the five aggregates too are dependent origination; those mental defilements are included in the aggregate of mental activities, the mind-object sense base, the element of phenomena, and are described among the faculties.
"Correction" means by whatever beginning this discourse was taught, that beginning is entirely pure.
"Determination" means by one who goes against the stream, all stream-enterers are indicated either by unity; those who go against the stream of the underlying tendency of lust are trainees only, and the path and the trainee and the person who is inwardly firm.
One without lust is described by unity. "Gone beyond" means all Worthy Ones, all Individually Enlightened Ones, and Perfectly Self-awakened Ones are described by unity.
"Requisite" means for one who goes along with the stream, the condition of evil friends is the cause of the prepossession of sensuality. For one who goes against the stream, there are two causes and two conditions up to the arising of right view; for him the attained path is the cause, the beginning is the condition, and the bodily portion of the mental. "Attribution" means this discourse is classified; there is no ground for attribution.
114. The discourse on the five benefits of teachings that have been heard, up to those thoroughly penetrated by view, should be done in detail. One who applies himself, strives, endeavours, when sick, at the time of death, having become a god, attains individual enlightenment. "That have been heard" means it is done through hearing the Good Teaching. And his mind is not thirsting for insight into phenomena through higher wisdom, nor is it unpenetrated; and this discourse was taught to five persons: to the faith-follower with soft faculties and with sharp faculties, and to the follower of the Teaching with sharp faculties and with soft faculties. But a person of deluded temperament who is not able to apply himself, to strive, to endeavour, as it really is, liberation according to concentration, at that moment, at that instant, at that second, shows the fruit. It is good that he declines; another is milked of that; but it does not become one with pleasant results. For him, in this very life, it is to be experienced in rebirth and successively. Therein, whatever person is a follower of the Teaching, if for him teachings have been heard, he, applying himself, attains. Whoever is a follower of the Teaching with soft faculties, he attains when sick. Whoever is a faith-follower with sharp faculties, he attains at the time of death. Whoever has soft faculties, he, having become a god, attains. When, having become a god, he does not attain, he does not attain individual enlightenment by that very lust for the Teaching, by that delight in the Teaching. Whoever applies himself, strives, endeavours regarding what has been heard, he perceives distinction from what was previously attained; perceiving, he attains. But if for one who is sick there is attention, applying himself there, he attains. But if at the time of death he is spiritually moved, applying himself there, he attains. But if nowhere is there spiritual urgency, for him, having become a god, being happy, the feet that have become the Teaching thus do not waver. He thus knows: "This is that Teaching and discipline in which we formerly, when human beings, lived the holy life." Then, having become a god, he attains. Or being attached to the five types of divine sensual pleasure, dwelling in heedlessness, he by that wholesome root attains individual enlightenment.
That which by the utterance of another is well practised in speech, this is wisdom gained through learning. But whatever teachings are contemplated in mind, this is wisdom gained through reflection. That which is thoroughly penetrated by view, this is wisdom gained through meditative development. That which has been heard and practised in speech, and he attains final nibbāna in this very life, this person is a Worthy One. Whoever is reborn, having become a god, attains, and there attains final nibbāna, this is a non-returner. Whoever by that wholesome root attains individual enlightenment, this is a person arisen from previous exertion and accumulation.
"Teachings that have been heard" is the first plane of liberation; "practised in speech" is the second and third plane of liberation; "contemplated in mind" is the fourth plane of liberation; "thoroughly penetrated by view" is the fifth plane of liberation.
By liberation through what has been heard, whatever speech is thoroughly penetrated in speech, having heard through the stream of the gradual Teaching, one fulfils the aggregate of morality; contemplated in mind, one fulfils the aggregate of concentration; thoroughly penetrated by view, one fulfils the aggregate of wisdom.
"Teachings that have been heard are very learned" should be done in detail. This is the first characteristic of faith; "contemplated in mind" means one dwells devoted to seclusion; it should be done in detail. This is the second characteristic of faith; "thoroughly penetrated by view" means by liberation of mind without mental corruptions, "there is no more of this state of being," one understands. This is the third characteristic of faith.
"Teachings that have been heard" shows the trainee, the Teacher shows. "Contemplated in mind" shows arahantship, the Teacher shows. "Thoroughly penetrated by view" shows the Tathāgata, the Worthy One, the perfectly Self-awakened One, the Teacher shows.
"Teachings that have been heard" shows the escape from sensual pleasures. "Contemplated in mind" shows the escape from the material element. "Thoroughly penetrated by view" shows the escape from the three elements. This is the meaning of the discourse.
115. Therein, what is the Teaching guide? In this discourse, three searches are taught: by teachings that have been heard, practised in speech, the path of serenity for the search for sensual pleasures. By those thoroughly penetrated by view, the path of serenity for the search for the holy life.
As for "investigation" - just as one attending to the discourse, investigating, obtains wisdom gained through learning. And "just as he attends" - just as the teachings heard, then one obtains wisdom gained through reflection. Just as one attends to phenomena in this very life, then one obtains wisdom gained through meditative development. This is the investigation.
Through learning, one obtains wisdom gained through learning. Through reflection, one obtains wisdom gained through reflection; through meditative development, one obtains wisdom gained through meditative development. There is this fitness.
As for "proximate cause" - "teachings that have been heard" is the proximate cause of hearing the Teaching. "Practised in speech" is the proximate cause of application. "Contemplated in mind" is the proximate cause of insight in accordance with the Teaching. "Contemplated by view" means contemplated by wisdom and also contemplated by view.
As for "fourfold array" - in this discourse, what is the Blessed One's intention? Those who are endowed with these two wisdoms, by them...
"One is quenched" discusses the path and fruit and the Nibbāna element without residue of clinging; by giving, one discusses the abandoning of gross mental defilements. By morality, of middling ones; by wisdom, one discusses subtle mental defilements; "through the elimination of lust, hate, and delusion, one is quenched" - and the plane is made.
"The skilful one abandons evil" - the path is stated;
"Through the elimination of lust, hate, and delusion, one is quenched" - he speaks of the path and fruit.
"For one who gives, merit increases, for one who is self-controlled" - by these three terms, the mundane wholesome root is stated. "Through the elimination of lust, hate, and delusion, one is quenched" - the supramundane wholesome root is stated.
"For one who gives, merit increases; for one who is self-controlled, enmity is not accumulated" - he discusses the plane of the worldlings. "The skilful one abandons evil" - he discusses the plane of the trainee. "Through the elimination of lust, hate, and delusion, one is quenched" - the plane of one beyond training is stated.
"For one who gives, merit increases; for one who is self-controlled, enmity is not accumulated" - the practice leading to the path is stated. "The skilful one abandons evil" - the liberation of the trainee. "Through the elimination of lust, hate, and delusion, one is quenched" - the liberation of one beyond training.
"For one who gives, merit increases, for one who is self-controlled, enmity is not accumulated" - this speaks of the teaching of mundane phenomena: talk on giving, talk on morality, talk on the path. "The skilful one abandons evil" - this is the observation of danger in the world. "Through the elimination of lust, hate, and delusion, one is quenched" - this is also penetrated through the gradual teaching of the Teaching.
"For one who gives, merit increases" - by giving the gift of fearlessness to living beings, one gives safety to beings who abstain from killing living beings. Thus all training rules should be practised. "For one who is self-controlled, enmity is not accumulated" - having established oneself in morality, one restrains the mind; for that one who is self-controlled, it goes to fulfilment. "Through the elimination of lust, hate, and delusion, one is quenched" - the two liberations. This is the discourse explanation.
116. Therein, what is the Teaching? What is taught in this discourse? Two fortunate destinations: gods and humans, and divine five types of sensual pleasure, and human. The description is by two terms. "For one who gives, merit increases, for one who is self-controlled, enmity is not accumulated, the skilful one abandons evil" - the path is stated. "Through the elimination of lust, hate, and delusion, one is quenched" - two elements of Nibbāna are taught: with residue of clinging and without residue of clinging. This is the Teaching.
As for Investigation - "for one who gives, merit increases" - by this first term, the way of making merit consisting of giving is stated. Therefore, for him, of the immediate wholesome mental states. By the second term... they go, the Dispensation leading to liberation - this is the intention. By not hearing, by inattention, and by non-penetration, the practice leading to the arising of identity is stated. By hearing, by attention, and by penetration, the practice leading to the cessation of identity is stated. This is the Conversion.
As for Classification - it is to be answered definitively. There is no plane for classification therein. As for Reversal - whatever five benefits, those by the opposite beginning with five, by that very same one attains in this very life; being reborn in that is another method.
As for Synonym - "teachings that have been heard" means whatever discourse, even seen, the wisdom faculty, even informed, even thoroughly penetrated by view, even made clear.
As for Description - "teachings that have been heard" means the Teaching is described by the description of ignorance. Attention is described by the description of gladness; even the present life is described by the description of benefit.
As for Descent - three wisdoms: in what is practised in speech, wisdom gained through learning; in what is contemplated in mind, wisdom gained through reflection; in what is thoroughly penetrated by view, wisdom gained through meditative development. These noble truths, faculties, arising of true knowledge, cessation of ignorance, dependent origination; among the faculties, three faculties; among the sense bases, included in the mind-object sense base; among the elements, included in the element of phenomena. As for Correction - whatever beginning, the entry of the discourse, is engaged.
As for Determination - "five benefits" - the benefits are described by distinction; "heard" - the noble expression is described by distinction; "and hearing the Teaching" - is described by unity.
As for Requisite - attending on the hearing of the Teaching is the condition; faith is the cause. "Contemplated in mind" - experiencing the meaning is the condition, experiencing the Teaching is the cause; "thoroughly penetrated by view" - hearing the Good Teaching and attention are the condition; wisdom gained through learning and wisdom gained through reflection are the cause. As for Attribution - the classified discourse, another method, arising in power does not exist. Therein is the plane for attribution.
117. Therein, what is the discourse conducive to habituation and conducive to penetration? The verse "For one who gives, merit increases." "For one who gives" - the way of making merit consisting of giving is stated. "For one who is self-controlled, enmity is not accumulated" - the way of making merit consisting of morality is stated. "The skilful one abandons evil" - he declared the abandoning of greed and delusion and anger. "Through the elimination of lust, hate, and delusion, one is quenched" - he declared the removal of desire and lust for greed and delusion and anger. The verse "For one who gives, merit increases" - non-greed is a wholesome root. "For one who is self-controlled, enmity is not accumulated" - non-hate is a wholesome root. "For one who is self-controlled, enmity is not accumulated" - always without enmity, without hostility, through non-anger. "The skilful one abandons evil" - through the arising of knowledge, the cessation of not knowing. By the fourth term, through the elimination of lust, hate, and delusion, through the fading away of lust there is liberation of mind; through the elimination of delusion, through the fading away of ignorance there is liberation by wisdom - this is the investigation.
As for Fitness - one established in giving fulfils both. And one abandons stinginess. And merit increases. There is this fitness.
As for Proximate Cause - "For one who gives, merit increases" is the proximate cause of the determination of generosity. "For one who is self-controlled, enmity is not accumulated" is the proximate cause of the determination of wisdom; "The skilful one abandons evil" is the proximate cause of the determination of truth. "Through the elimination of lust, hate, and delusion, one is quenched" is the proximate cause of the determination of peace. This is the proximate cause.
Therein, what is the characteristic? For one who gives, merit increases; for one who is self-controlled, enmity is not accumulated. For one who gives, enmity is not made; the skilful one abandons evil; through the elimination of lust, hate, and delusion, one is quenched; through the elimination of matter and through the elimination of feeling - by whatever matter one has been seen, by that the Tathāgata declaring might declare: through the elimination of matter, through dispassion, cessation - thus the five aggregates.
As for the Fourfold Array - here, what is the Blessed One's intention? Those who will desire great wealth? They will give gifts for the abandoning of dangers; those who desire freedom from enmity, they will abandon the five enmities; those who desire the wholesome, they will develop the eightfold path for the abandoning of the eight wrong courses. Those who wish to be quenched, they will abandon lust, hate, and delusion - this is the Blessed One's intention.
As for Conversion - whatever stinginess of one who does not give, whatever enmity of one without self-control, whatever non-abandoning of unwholesome evil - this is the description of suffering, not origin. By non-greed and by non-hate and by non-delusion, by the wholesome - these are the three wholesome roots. Their condition is the eight right courses - this is the path. Through the elimination of their lust, hate, and delusion - this is cessation.
Classification: "For one who gives, merit increases" - not definitely; whoever gives out of fear of royal punishment, and whoever gives to the virtuous by the use of what is not allowable, for him merit does not increase; he gives this gift with unwholesome intention, giving of punishment, giving of weapons, what is demeritorious increases, not merit. "For one who is self-controlled, enmity is not accumulated" - not definitely; what is the reason? Whoever sees the consequence pertaining to the present life: "If kings having seized me should cut off my hand, etc." by that self-control he does not make enmity. But whoever thus undertakes: "The result of killing living beings is evil," in this very life and in the future life, thus he abstains from the cause of all that is unwholesome. By this self-control, enmity is not accumulated.
Reversal: "For one who gives, merit increases" - for one who does not give, merit does not increase. Whatever consists of giving, for that, through self-control enmity is not accumulated; through lack of self-control, enmity is made. The skilful one abandons evil; the unskilful one does not abandon. "Through the elimination of lust, hate, and delusion, one is quenched" - having sent a messenger, having sent even a superior gift, I do not summon; but he himself, surrounded by the great Community of monks, has arrived at our dwelling place, and by us a council hall has been built; here we, having brought the one of ten powers, will have a blessing recited - having thought thus, they approached. "They approached the council hall" - on that day, it is said, having completed the decorative work in the council hall, they were just freed from the scaffolding. Buddhas by name are inclined to the forest, delighting in the forest; whether they would dwell within the village or not - therefore, having known the Blessed One's mind, "we will attend to him" - having thought thus, they approached the Blessed One. But now, having obtained his consent, wishing to attend to him, they approached the council hall. "Completely spread" - just as everything is spread, thus they approached the Blessed One. Here then those Malla kings, having attended to the council hall, having had the city streets swept, having raised banners, having set up golden plantain trees with pots, having made the whole city like scattered stars with garlands of lamps, "give milk to the milk-drinking children, having quickly fed the young boys, put them to sleep, do not make loud noise, today for one night the Teacher will dwell within the village itself, Buddhas by name desire quietness" - having had the drum circulated, themselves taking torches with handles, they approached the Blessed One. "Having put the Blessed One in front" - having put the Blessed One in front; there the Blessed One, seated in the midst of both monks and lay followers, shines exceedingly. Pleasing on all sides, golden-coloured, handsome, beautiful to behold, from the eastern side of the body, golden-coloured rays arising, occupy a space of eighty cubits in the sky. From the western side of the body, from the right hand, from the left hand, golden-coloured, below from the soles of the feet, coral-coloured rays arising, occupy a space of eighty cubits in the solid earth; thus all around, the six-coloured Buddha rays, shining, spreading, run about in a space of eighty cubits; all the directions, as if being scattered with golden champaka flowers, as if being sprinkled with streams of golden liquid flowing from a golden pot, as if surrounded by spread golden cloth, as if covered with the powder of kiṃsuka, kiṃsukāra, and kaṇikāra flowers raised by the verambha wind, the body shining with the radiance of a fathom from the eighty minor marks, resplendent with the thirty-two excellent marks, like the sky with risen stars, like a blooming lotus grove, like the coral tree of a hundred yojanas in full bloom, like thirty-two moons, thirty-two suns, thirty-two wheel-turning monarchs, thirty-two kings of gods, thirty-two great Brahmās placed in succession - quenched; for one beyond training there is no quenching.
Synonym: "For one who gives, merit increases"; for one who rejoices, merit also increases. For one who concentrates the mind, and also by service, merit increases.
Description: "For one who gives, merit increases" - described by the description of destroying the support of non-greed. "For one who is self-controlled, enmity is not accumulated" - described by the description of destroying the support of non-hate; "the skilful one abandons evil" - described by the description of destroying the support of non-delusion.
Descent: in the five faculties, "for one who gives, merit increases"; "for one who is self-controlled, enmity is not accumulated" - by self-control, the aggregate of morality. Descended in the six faculties is restraint; this is the aggregate of concentration; "the skilful one abandons evil" - this is the aggregate of wisdom; "through the elimination of lust, hate, and delusion, one is quenched" - the aggregate of liberation. Among the elements, the element of phenomena; among the sense bases, the mind sense base.
Correction: by whatever beginning this discourse was taught, that beginning is pure.
Determination: "giving" is described by unity. Generosity, relinquishment, gift of the Teaching, gift of material things - eight kinds of giving should be done in detail; this is distinction. And for one who gives, it is not described by the description of unity. "Patience is blameless" - described by description. "Through the elimination of lust, hate, and delusion, one is quenched" - described by the description of obstructing energy.
"Requisite" means gladness is the condition for giving, non-greed is the cause. For self-control, wise attention is the cause, relinquishment is the condition. "The skilful one abandons evil" means seeing as it really is is the condition, the attainment of knowledge is the cause. "Through the elimination of lust, hate, and delusion, one is quenched" means the utterance of another and internally wise attention, and the path, are the cause and condition.
"Attribution" means the verse "For one who gives, merit increases" - for that one, morality also grows. Self-control also grows. "For one who is self-controlled, enmity is not accumulated." Other mental defilements also are not accumulated; whatever mental corruptions and vexations would arise conditioned by that, those also do not arise for him. "Through the elimination of lust, hate, and delusion, one is quenched" means through the elimination of lust and hate, through the elimination of the underlying tendency of lust, through the elimination of hate and delusion, one is quenched - the element of Nibbāna with residue of clinging and without residue of clinging also. This is the attribution.
In the Peṭakopadesa of the Elder Mahākaccāyana
The Concurrence Plane of the Mode of Conveying is complete.
8.
Analysis of the Suttas
118. A first point is not discerned of ignorance and of craving for existence. Therein, a first point is not discerned of beings hindered by ignorance and fettered by craving. Therein, whatever beings are fettered by craving, they are abundant in holding and weak in insight. But whatever beings are abundant in views, they are abundant in insight and weak in holding.
Therein, beings of craving temperament are attached to the perception of beings, not seeing arising and passing away. They regard self in the five aggregates: "self as possessing matter, or matter as in self, or self as in matter." Thus the five aggregates. They regard self by other aggregates; those beings abundant in views, seeing with insight, regard the aggregates directly as self. They regard matter as self. Whatever is matter, that is self. Whoever is I, that is matter. He sees the destruction of matter; this one is an annihilationist. Thus, by the first approach to the five aggregates, five identity views partake of annihilation: "the soul is the same as the body." In each aggregate, by the three latter terms, one partakes of eternalism: "the soul is one thing and the body another." Those gone forth outside of here, of craving temperament, dwell engaged in the pursuit of sensual happiness. By that outcome, those of view temperament dwell engaged in the pursuit of self-mortification. By that very happiness of views, to this extent is the outsider's practice.
Therein, beings of view temperament who descend into the noble Teaching and discipline become followers of the Teaching. Whatever beings of craving temperament descend into the noble Teaching and discipline, they become faith-followers.
Therein, whatever beings are of view temperament, they have the view of fault regarding sensual pleasures, but those whose underlying tendencies regarding sensual pleasures are not abolished, they dwell engaged in the pursuit of self-mortification. The Teacher teaches them the Teaching. Or another disciple says "there is no benefit from sensual pleasures"; and they, already not desiring sensual pleasures, thus give up sensual pleasures with little difficulty. They are not attached to mental suffering. Therefore it is said "easy practice." But whatever beings are of craving temperament, they are attached to sensual pleasures; the Teacher or another teaches them the Teaching. Or a certain monk says "there is no benefit from sensual pleasures"; they give up what is dear with suffering. Therefore it is said "difficult practice." Thus all these beings go to coming together in two practices, the difficult and the easy.
Therein, whatever beings are of view temperament, they are twofold: with soft faculties and with sharp faculties. Therein, whatever beings of view temperament with sharp faculties give up with ease and quickly fully realise, therefore it is said "easy practice with quick direct knowledge." Therein, whatever beings of view temperament with soft faculties, with reference to those with sharp faculties first, fully realise more slowly, they give up with ease and fully realise slowly. Therefore it is said "easy practice with sluggish direct knowledge." Therein, beings of craving temperament are twofold: with sharp faculties and with soft faculties. Therein, whatever beings of craving temperament with sharp faculties give up with suffering and quickly fully realise. Therefore it is said "difficult practice with quick direct knowledge." Therein, whatever beings of craving temperament with soft faculties, with reference to those with sharp faculties first, fully realise more slowly, they give up with suffering and fully realise slowly. Therefore it is said "difficult practice with sluggish direct knowledge." These four practices have no fifth, no sixth. For whoever has been quenched or will be quenched, by these four practices and no others, this explains the mental defilements by the fourfold practice. That which should be explained by the fourfold path in the noble teachings, this is called the method named the lion's play.
119. Here these are the four nutriments. Four illusions, kinds of clinging, mental bonds, mental knots, mental corruptions, mental floods, darts, stations of consciousness, ways of going to bias - thus all these are ten terms. This is the correlation of the discourse.
The four nutriments. Therein, whatever edible food and whatever contact as nutriment - these are to be abandoned by one of craving temperament. Therein, whatever mental volition as nutriment and whatever consciousness as nutriment - these are to be abandoned by one of view temperament.
The first nutriment is the first illusion, the second nutriment is the second illusion, the third nutriment is the third illusion, the fourth nutriment is the fourth illusion. These four illusions have no fifth, no sixth. And this is the measure of the four nutriments.
Therein, established in the first illusion, one clings to sensual pleasures; this is clinging to sensual pleasures. Established in the second illusion, one clings to future existence; this is clinging to moral rules and austerities. Established in the third illusion, one wrongly clings to a view; this is clinging to views. Established in the fourth illusion, one clings to the aggregates as self; this is clinging to the doctrine of self.
Therein, established in clinging to sensual pleasures, one covets sensual pleasures and knots; this is the bodily knot of covetousness. Established in clinging to moral rules and austerities, one knots anger; this is the bodily knot of anger. Established in clinging to views, one knots adherence; this is the bodily knot of adherence. Established in clinging to the doctrine of self, one knots through obsessing; this is the bodily knot of dogmatic belief that "This alone is the truth."
For him, mental defilements thus knotted flow as mental corruptions. But something is called remorse. Whatever are remorse, those are underlying tendencies. Therein, through the bodily knot of covetousness is the mental corruption of sensuality, through the bodily knot of anger is the mental corruption of existence, through the bodily knot of adherence is the mental corruption of wrong view, through the bodily knot of dogmatic belief that "This alone is the truth" is the mental corruption of ignorance.
Those four mental corruptions, having gone to expansion, become mental floods; therefore they are called "mental floods." Therein, the mental corruption of sensuality is the mental flood of sensuality, the mental corruption of existence is the mental flood of existence, the mental corruption of ignorance is the mental flood of ignorance, the mental corruption of wrong view is the mental flood of views.
Those four mental floods, having entered the disposition, are called accompanied by underlying tendencies. Darts means standing having struck the heart. Therein, the mental flood of sensuality is the dart of lust, the mental flood of existence is the dart of hate, the mental flood of ignorance is the dart of delusion, the mental flood of views is the dart of wrong view.
Consciousness overpowered by these four darts remains in four phenomena: in matter, in feeling, in perception, in activities. These are the four stations of consciousness. Therein, through the dart of lust, consciousness imbued with delight, involved with matter, remains. Through the dart of hate, involved with feeling; through the dart of delusion, involved with perception; through the dart of wrong view, consciousness imbued with delight, involved with activities, remains.
Through the four stations of consciousness, one goes to the fourfold bias: through desire, through hate, through fear, through delusion. Through lust one goes to bias through desire, through hate one goes to bias through hate, through delusion one goes to bias through delusion, through wrong view one goes to bias through fear. Thus this action and these mental defilements. This is the cause of the round of rebirths.
120. Therein, these are the four directions: edible food, the illusion "beautiful in the unattractive", clinging to sensual pleasures, the mental bond of sensuality, the bodily knot of covetousness, the mental corruption of sensuality, the mental flood of sensuality, the dart of lust, the station of consciousness based on matter, going to bias through desire. This is the first direction.
Contact as nutriment, the illusion "pleasure in suffering", clinging to moral rules and austerities, the mental bond of existence, the bodily knot of anger, the mental corruption of existence, the mental flood of existence, the dart of hate, the station of consciousness based on feeling, going to bias through hate - this is the second direction.
Mental volition as nutriment, the illusion "self in non-self", clinging to views, the mental bond of views, the bodily knot of adherence, the mental corruption of wrong view, the mental flood of views, the dart of wrong view, the station of consciousness based on perception, going to bias through fear. This is the third direction.
Consciousness as nutriment, the illusion "permanent in the impermanent", clinging to the doctrine of self, the mental bond of ignorance, the bodily knot of dogmatic belief that "This alone is the truth", the mental corruption of ignorance, the mental flood of ignorance, the dart of delusion, the station of consciousness based on activities, going to bias through delusion - this is the fourth direction. Thus, of these ten discourses, by the first term, there is looking at the first direction. This is called looking at the directions.
Looking at the directions on the unwholesome side by the four illusions, having connected the mental defilements, this is the plane for looking at the directions on the unwholesome side - of the five and ten discourses, whatever are the first terms, what is the meaning of these phenomena? The meaning is one, only the phrasing is different. Thus the second, thus the third, thus the fourth. This is the first correlation.
By this abbreviation, all mental defilements should be included in the four terms. Then on the wholesome side: four practices, four meditative absorptions, four establishments of mindfulness, four abidings - divine, divine, noble, imperturbable - four right strivings, four wonderful and marvellous phenomena, four determinations, four concentrations - concentration due to desire, concentration due to energy, concentration due to developed mind, concentration due to investigation. Four phenomena participating in happiness, not apart from the factors of enlightenment, not apart from austere asceticism, not apart from sense restraint, not apart from the relinquishment of all - four limitless states.
Therein, the difficult practice with sluggish direct knowledge, being developed and cultivated, fulfils the first meditative absorption; the first meditative absorption being complete fulfils the first establishment of mindfulness; the first establishment of mindfulness being complete fulfils the first abiding; the first abiding being complete fulfils the first right striving; the first right striving being complete fulfils the first wonderful and marvellous phenomenon; the first wonderful and marvellous phenomenon being complete fulfils the first determination; the first determination being complete fulfils concentration due to desire; concentration due to desire being complete fulfils sense restraint; sense restraint being complete fulfils the first limitless state of friendliness. Thus up to the relinquishment of all fulfils the fourth limitless state.
Therein, the first practice and the first meditative absorption and the first establishment of mindfulness and the first abiding and the first right striving and the first wonderful and marvellous phenomenon and the foundation of truth and concentration due to desire and sense restraint and friendliness as the limitless state. This is the first direction.
The difficult practice with quick direct knowledge, the second meditative absorption and the second establishment of mindfulness and the second abiding and the second right striving and the second wonderful and marvellous phenomenon, the foundation of generosity, concentration due to developed mind, the four bases for spiritual power, and compassion as the limitless state - this is the second direction.
The easy practice with sluggish direct knowledge and the third meditative absorption and the third establishment of mindfulness and the third abiding and the third right striving and the third wonderful and marvellous phenomenon and the foundation of wisdom and concentration due to energy and the factors of enlightenment and altruistic joy as the limitless state. This is the third direction.
The easy practice with quick direct knowledge, the fourth meditative absorption and the fourth establishment of mindfulness and the fourth abiding and the fourth right striving and the fourth wonderful and marvellous phenomenon and the foundation of peace and concentration due to investigation and the relinquishment of all and equanimity as the limitless state. This is the fourth direction. This is the looking at these four directions. This is called the method named looking at the directions.
Therein, this is the connection. The four nutriments and the four practices, the four illusions and the four establishments of mindfulness, the four kinds of clinging and the four meditative absorptions and the four mental bonds and the abidings, the mental knots and the right strivings, the mental corruptions and the wonderful and marvellous phenomena, the mental floods and the determinations, the darts and the concentrations, the stations of consciousness and the four phenomena participating in happiness, the four ways of going to bias and the four limitless states - thus the connection by way of the opposite of the wholesome and unwholesome; this is called the method of looking at the directions.
Its final goal is the four fruits of asceticism; and whatever phenomenon in the exposition of the wholesome and unwholesome is the first exposition of the direction, the final goal of this is the fruition of stream-entry, the second is the fruition of once-returning, the third is the fruition of non-returning, the fourth is the fruition of arahantship.
Therein, what is the Tipukkhala method? Those who go forth through difficult practice with sluggish direct knowledge and with quick direct knowledge are two persons, and those who go forth through easy practice with sluggish direct knowledge and with quick direct knowledge are two persons.
Of these four persons, whatever person goes forth through easy practice with sluggish direct knowledge, and whatever person goes forth through difficult practice with quick direct knowledge. These become two persons. Therein, whoever goes forth through easy practice with quick direct knowledge, this is one who understands quickly. Whatever person is the last, the common one, this is one who understands through elaboration. Whatever person goes forth with sluggish direct knowledge through difficult practice, this is one who needs to be guided. These four become three; therein, for one who understands quickly, insight meditation is preceded by serenity meditation; for one who needs to be guided, serenity meditation is preceded by insight meditation; for one who understands through elaboration, serenity and insight meditation are in conjunction. For one who understands quickly, the teaching is soft; for one who needs to be guided, the teaching is sharp; for one who understands through elaboration, the teaching is sharp and soft.
For one who understands quickly, the training in higher wisdom; for one who needs to be guided, the training in higher consciousness; for one who understands through elaboration, the training in higher morality. Thus for these persons, deliverance is by the four practices.
Therein, this is the defilement: three unwholesome roots, three contacts, three feelings, three explorations, three defilements, three applied thoughts, three fevers, three characteristics of the conditioned, and three kinds of suffering.
"Three unwholesome roots" means greed is an unwholesome root, hate is an unwholesome root, delusion is an unwholesome root. "Three contacts" means contact experienced as pleasant, contact experienced as unpleasant, contact experienced as neither-unpleasant-nor-pleasant. "Three feelings" means pleasant feeling, unpleasant feeling, neither-unpleasant-nor-pleasant feeling. "Three explorations" means exploration of pleasure, exploration of displeasure, exploration of equanimity. "Three defilements" means lust, hate, delusion. "Three applied thoughts" means sensual thought, thought of anger, thought of violence. "Three fevers" means born of lust, born of hate, born of delusion. "Three characteristics of the conditioned" means arising, presence, passing away. "Three kinds of suffering" means suffering as suffering, suffering due to change, suffering due to the conditioned.
Therein, from where has greed, the unwholesome root, arisen? There is a threefold object: pleasing, displeasing, and that which is a basis for equanimity. Therein, by a pleasing object, greed, the unwholesome root, arises. Thus from a pleasing object, contact experienced as pleasant; dependent on contact experienced as pleasant, pleasant feeling arises; dependent on pleasant feeling, exploration of pleasure arises; dependent on exploration of pleasure, lust arises; dependent on lust, sensual thought arises; dependent on sensual thought, fever born of lust arises; dependent on fever born of lust, arising, the characteristic of the conditioned, arises; dependent on arising, the characteristic of the conditioned, suffering due to change arises.
From where has hate, the unwholesome root, arisen? By a displeasing object, hate, the unwholesome root, has arisen. Thus from a displeasing object, contact experienced as unpleasant; dependent on contact experienced as unpleasant, unpleasant feeling arises; dependent on unpleasant feeling, exploration of displeasure arises; dependent on exploration of displeasure, hate arises; dependent on hate, thought of anger arises; dependent on thought of anger, fever born of hate arises; dependent on fever born of hate, change in its duration, the characteristic of the conditioned, arises; dependent on change in its duration, the characteristic of the conditioned, suffering as suffering, feeling, arises.
From where has delusion, the unwholesome root, arisen? By an object that is a basis for equanimity, delusion, the unwholesome root, has arisen. Thus from an object that is a basis for equanimity, contact experienced as neither-unpleasant-nor-pleasant; dependent on contact experienced as neither-unpleasant-nor-pleasant, neither-unpleasant-nor-pleasant feeling arises; dependent on neither-unpleasant-nor-pleasant feeling, exploration of equanimity arises; dependent on exploration of equanimity, delusion arises; dependent on delusion, thought of violence arises; dependent on thought of violence, fever born of delusion arises; dependent on fever born of delusion, passing away, the characteristic of the conditioned, arises; dependent on passing away, the characteristic of the conditioned, suffering due to the conditioned arises; thus this is the description of the three mental defilements, this is called the Tipukkhala method on the wholesome side.
Thus the three unwholesome roots are not four, not five; three contacts means three feelings up to the suffering of the conditioned; whatever is the unwholesome side, all that comes together in the three unwholesome roots.
Therein, what is the wholesome side? Three wholesome roots, three wisdoms: wisdom gained through learning, wisdom gained through reflection, wisdom gained through meditative development. Three concentrations: with applied and sustained thought, etc. three trainings: training in higher morality, etc. training. Three signs: the sign of serenity, the sign of exertion, the sign of equanimity. Three applied thoughts: thought of renunciation, etc. thought of non-violence. Three faculties: the faculty of "I shall know the unknown" - in detail. Three explorations: exploration of renunciation, exploration of non-anger, exploration of non-violence. Three searches: sensual seeking, seeking existence, seeking the holy life. Three aggregates: the aggregate of morality, the aggregate of concentration, the aggregate of wisdom.
Therein, whatever non-greed is a wholesome root, that fulfils wisdom gained through learning; wisdom gained through learning being complete fulfils concentration with applied and sustained thought; concentration with applied and sustained thought being complete fulfils the training in higher consciousness; the training in higher consciousness being complete fulfils the sign of serenity; the sign of serenity being complete fulfils the thought of renunciation; the thought of renunciation being complete fulfils the faculty of "I shall know the unknown"; the faculty of "I shall know the unknown" being complete fulfils the exploration of renunciation; the exploration of renunciation being complete abandons sensual seeking; the abandoning of sensual seeking fulfils the aggregate of concentration.
Non-hate as a wholesome root fulfils wisdom gained through reflection; wisdom gained through reflection being complete fulfils concentration without applied but with sustained thought only. Concentration without applied but with sustained thought only being complete fulfils the training in higher morality; the training in higher morality being complete fulfils the sign of equanimity; the sign of equanimity being complete fulfils the thought of non-anger; the thought of non-anger being complete fulfils the faculty of final knowledge; the faculty of final knowledge being complete fulfils the exploration of non-anger; the exploration of non-anger being complete abandons seeking existence; the abandoning of seeking existence fulfils the aggregate of morality.
Non-delusion as a wholesome root fulfils wisdom gained through meditative development; wisdom gained through meditative development being complete fulfils concentration without applied and sustained thought; concentration without applied and sustained thought being complete fulfils the training in higher wisdom; the training in higher wisdom being complete fulfils the sign of exertion; the sign of exertion being complete fulfils the faculty of one who has final knowledge; the faculty of one who has final knowledge being complete fulfils the exploration of non-violence; the exploration of non-violence being complete fulfils seeking the holy life; seeking the holy life being complete fulfils the aggregate of wisdom.
Thus these three mental states on the side of the wholesome, all wholesome mental states are described by three triad expositions; the three doors to deliverance are its final goal. Therein, by the first the desireless, by the second the emptiness, by the third the signless. This is called the second method named the Tipukkhala.
Therein, these three persons: one who understands quickly, one who understands through elaboration, and one who needs to be guided. Of these three persons, those persons who go forth through easy practice with quick direct knowledge, and through easy practice with sluggish direct knowledge, these are two persons. And those two persons who go forth through difficult practice with quick direct knowledge, and through difficult practice with sluggish direct knowledge, these four by that distinction become two: one of view temperament and one of craving temperament. These four having become three, three having become two. For these two persons, this is the defilement: ignorance and craving, shamelessness and moral fearlessness, unmindfulness and lack of full awareness, mental hindrances and mental fetters, holding and adherence, I-making and mine-making, faithlessness and being difficult to admonish, idleness and unwise attention, sceptical doubt and covetousness, not hearing the Good Teaching and non-attainment.
Therein, ignorance, shamelessness, unmindfulness, mental hindrances, holding, I-making, faithlessness, idleness, sceptical doubt, and not hearing the Good Teaching - this is one direction.
Craving, moral fearlessness, lack of full awareness, mental fetters, adherence, mine-making, being difficult to admonish, unwise attention, covetousness, and non-attainment - this is the second direction. Of the ten dyads, the ten first terms should be made. In brief they inform the meaning; as opposites of the dark side, of all the dyads the ten second terms - this is the second direction.
Thus the exposition of suffering of unwholesome mental states - this is the origin. Whatever phenomenon one dwells in, mentality and materiality - this is suffering; thus this is the origin, and this is suffering; these two truths, suffering and origin, are the first exposition of the method of the Nandiyāvaṭṭa.
Therein, what is the wholesome side? Serenity and insight, true knowledge and conduct, mindfulness and full awareness, shame and moral fear, abandoning of I-making and abandoning of mine-making, right effort and wise attention, right mindfulness and right concentration, wisdom and disenchantment, attainment and hearing the Good Teaching, pleasure and practice in accordance with the Teaching.
Therein, serenity and true knowledge and mindfulness and shame and abandoning of I-making and right effort and right mindfulness and wisdom and attainment and pleasure - these mental states are one direction. Insight and conduct and full awareness and moral fear and abandoning of mine-making and wise attention and right concentration and disenchantment and hearing the Good Teaching and practice in accordance with the Teaching - this is the second direction. Thus in the wholesome side and in the unwholesome side, there are four directions of the method of the Nandiyāvaṭṭa.
Among those, whatever first terms of the unwholesome side that are unwholesome go to abandoning by the wholesome, those go to abandoning by the second terms in the wholesome side. Through their abandoning, liberation of mind through the fading away of lust; whatever second unwholesome terms of the unwholesome side go to abandoning, those go to abandoning by the first terms of the wholesome side. Through their abandoning, liberation by wisdom through the fading away of ignorance is the final goal. Of these three methods, the first method is called the Sīhavikkīḷita. Eight terms, four wholesome and four unwholesome - these eight terms are root terms; by the method of meaning, the second is the Tipukkhala. It leads by six mental states, it leads the wholesome roots and it leads the unwholesome roots; thus these six terms and the former eight root terms - these fourteen terms are of the eighteen root terms. Therein, the last method, the Nandiyāvaṭṭa, leads by four mental states. By ignorance and by craving and by serenity and by insight - these four mental states, these eighteen root terms are explained in the three methods.
Therein, whatever nine terms are wholesome, therein all that is wholesome comes together. And of those nine roots, four terms are in the Sīhavikkīḷita method, three in the Tipukkhala, two in the Nandiyāvaṭṭa - thus these are the sides of the wholesome. Therein, whatever nine terms are wholesome, therein all that is wholesome is connected. Therein, in the Sīhavikkīḷita method four terms, three in the Tipukkhala, two in the Nandiyāvaṭṭa - these nine wholesome terms are explained.
Therein, whatever four terms are in the Nandiyāvaṭṭa method, therein the eighteen root terms come together. In what way? Serenity and non-greed and non-hate and perception of foulness and perception of suffering - these five terms in the wholesome side partake of serenity. Insight and non-delusion and perception of impermanence and perception of non-self - these four terms partake of insight. These nine wholesome terms are connected in two terms; therein, in the unwholesome side, of the nine unwholesome root terms, whatever craving and whatever greed and whatever hate and whatever perception of beauty and whatever perception of pleasure - these five terms partake of craving. Whatever ignorance and whatever delusion and whatever perception of permanence and whatever perception of self - these four terms partake of ignorance. These nine unwholesome terms are well summarised. Thus the three methods have not entered into one method. Thus the eighteen root terms should be explained in the Nandiyāvaṭṭa method.
How are the eighteen root terms connected in the Tipukkhala method? Of the nine wholesome terms, insight and non-delusion and perception of impermanence and perception of non-self - these are four terms; non-delusion and serenity and non-greed and perception of foulness - these are four terms; greed and hate - thus these nine terms should be connected in the three wholesome roots. Therein, of the nine unwholesome terms, craving and greed and perception of beauty and perception of pleasure - these four terms are greed, the unwholesome root; ignorance and delusion and perception of permanence and perception of self - this is delusion, this is hate; and these nine terms are connected in the three unwholesome roots. Thus the eighteen root terms, having been connected with the wholesome roots, should be explained by the Tipukkhala method.
How are the eighteen root terms connected in the lion's play method? Craving and perception of beauty - this is the first illusion. Greed and perception of pleasure - this is the second illusion. Ignorance and perception of permanence - this is the third illusion. Delusion and perception of self - this is the fourth illusion. Thus nine terms, the unwholesome roots, are connected in four terms. Therein, of the nine wholesome root terms, serenity and perception of foulness - this is the first establishment of mindfulness. Non-greed and perception of suffering - this is the second establishment of mindfulness. Insight and perception of impermanence - this is the third establishment of mindfulness. Non-delusion and perception of non-self - this is the fourth establishment of mindfulness. These eighteen root terms have entered into the lion's play method. Of these three methods, whatever plane and whatever lust and whatever hate enters into one method. When unwholesome or wholesome mental states of one method are cognised, the opposite should be sought; having sought the opposite, that method should be explained; it is explained in that method. Just as all methods have entered into one method, so they should be explained. And when the eighteen root terms have entered into one method, when that mental state is cognised, all mental states become cognised. Of these three methods, the goal of the lion's play method is the four fruits. In the first direction is the first fruit, in the second direction is the second fruit, in the third direction is the third fruit, in the fourth direction is the fourth fruit. The goal of the three-pronged method is the three doors to deliverance. In the first direction is the desireless, in the second direction is emptiness, in the third direction is the signless. The goal of the Nandiyāvaṭṭa method is liberation of mind through the fading away of lust and liberation by wisdom through the fading away of ignorance. In the first direction is liberation of mind through the fading away of lust, in the second direction is liberation by wisdom through the fading away of ignorance. These three methods are the illumination of these three methods and the eighteen root terms; this is called the direction-illuminating method. Having illuminated, one knows "this mental state associates with this mental state" - this is the right connection. In the wholesome side and the unwholesome side, this method is named the Goad. These are the five methods.
Therein, these are the summary verses
And the four illusions - the plane of defilements, nine terms.
All this is wholesome - the plane of faculties, nine terms.
These are the root terms, eighteen terms on both sides.
Whoever leads in all, connected with exertion - this method is the Nandiyāvaṭṭa.
Factual, true, unerring, they call that method the Tipukkhala.
In the Teaching they call that method the removal - named the Lion's Play.
He views the three - this method is named the Direction-Viewing.
All the wholesome and unwholesome - this method is named the Goad.
The Origination of the Method.
In the Peṭakopadesa, of the Elder Mahākaccāyana's Analysis of Discourses
The seeing is complete.
Whatever tetrads, unwholesome and wholesome, are explained in the Lion's Play method; triads, wholesome and unwholesome, are explained in the Tipukkhala method; dyads, wholesome and unwholesome, are explained in the Nandiyāvaṭṭa method. In whatever two wholesome mental states that meaning is the plane of existence when being analysed in triads, and yet all the meaning is explained by three phrases. They are called "just that much". Whatever meaning is to be explained by four terms in twenty-eight parts where there is no plane, one moving about explains by just four terms. Thus whatever is the non-distortion of what has been explained - this is the measure. Just as all concentrations are to be sought in three concentrations - with applied and sustained thought, without applied but sustained thought only, without applied and sustained thought - this is the measure; there is no fourth concentration. Likewise, the three wisdoms - wisdom gained through reflection, wisdom gained through learning, wisdom gained through meditative development - are explained among all wisdoms; there is no fourth wisdom that is not gained through reflection, not gained through learning, not gained through meditative development; wisdom does not exist for him - whatever is the non-distraction of these mental states, this is called the measure.
The Peṭakopadesa of the Elder Mahākaccāyana, the dweller in the Jambu Grove
Complete.
The treatise on the Peṭakopadesa is finished.