81 Similar instructions are found in the Cuḷasuññattasuttanta, MN 121, at M III 105:
Seyyathā
pi, ānanda, āsabhacammaṃ saṅkusatena suvihataṃ vigatavalikaṃ;
evam-eva kho, ānanda,
bhikkhu yaṃ imissā pathaviyā ukkūlavikkūlaṃ nadīviduggaṃ khāṇukaṇṭakaṭṭhānaṃ
pabbatavisamaṃ taṃ sabbaṃ amanasikaritvā pathavīsaññaṃ paṭicca manasikaroti ekattaṃ.
Tassa pathavīsaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.
Ps IV 153, Dhs-a 142:
Pathavīsaññaṃ paṭicca manasikaroti ekattan-ti kasiṇapathaviyaṃ yeva paṭicca sambhūtaṃ ekaṃ saññaṃ manasi karoti.
Cf. Vism IV.
129. Compare the Anuruddhasuttanta, MN 127, with reference to the mahaggata citta:
M III 146–47. Idha … bhikkhu yāvatā
ekaṃ rukkhamūlaṃ … dve vā tīṇi vā rukkhamūlāni … ekaṃ gāmakkhettaṃ … dve vā tīṇi vā
gāmakkhettāni … ekaṃ mahārajjaṃ … dve vā tīṇi vā mahārajjāni … samuddapariyantaṃ
pathaviṃ mahaggatan-ti pharitvā adhimuccitvā viharati.
Ayam-pi vuccati, gahapati,
mahaggatā cetovimutti.
M-a IV 200:
… ekarukkhamūlapamāṇaṭṭhānaṃ kasiṇanimittena ottharitvā tasmiṃ kasiṇanimitte mahaggatajjhānaṃ pharitvā adhimuccitvā viharati.
…
Mahaggatā ti vuttānaṃ pana kasiṇajjhānānaṃ nimittaṃ vaḍḍhati, ….
82 最勝定, perhaps corresponding to aggasamādhi, varasamāpatti.
See Ch.5 fn. 1
83 Cf. A III 435:
Chahi … dhammehi samannāgato bhikkhu bhabbo anuttaraṃ sītibhāvaṃ
sacchikātuṃ.
… Idha … bhikkhu yasmiṃ samaye cittaṃ niggahetabbaṃ tasmiṃ samaye cittaṃ niggaṇhāti, yasmiṃ samaye cittaṃ paggahetabbaṃ tasmiṃ samaye cittaṃ paggaṇhāti,
yasmiṃ samaye cittaṃ sampahaṃsitabbaṃ tasmiṃ samaye cittaṃ sampahaṃseti, yasmiṃ
samaye cittaṃ ajjhupekkhitabbaṃ tasmiṃ samaye cittaṃ ajjhupekkhati, paṇītādhimuttiko ca hoti, nibbānābhirato ca.
Nidd I 508:
Kāle paggaṇhati cittaṃ, niggaṇhati punāpare /
Sampahaṃsati kālena, kāle cittaṃ samādahe.
/ Ajjhupekkhati kālena, so yogī kālakovido … /
Līne cittamhi paggāho, uddhatasmiṃ viniggaho;
/ Nirassādagataṃ cittaṃ, sampahaṃseyya tāvade.
/ Sampahaṭṭhaṃ yadā cittaṃ, alīnaṃ bhavatinuddhataṃ;
/ Samathassa ca so kālo,
ajjhattaṃ ramaye mano.
/ Etena mevupāyena, yadā hoti samāhitaṃ;
/ Samāhitacittamaññāya,
ajjhupekkheyya tāvade.
/ Evaṃ kālavidū dhīro, kālaññū kālakovido;
/ Kālena kālaṃ cittassa,
nimittamupalakkhayeti.
84 See Vism IV.
42/p.128 and Vibh-a 283:
Api ca ekādasa dhammā samādhi-sambojjhaṅgassa uppādāya saṃvattanti:
vatthuvisadakiriyatā, indriyasamattapaṭipādanatā, nimittakusalatā,
samaye cittassa paggahaṇatā, samaye cittassa niggahaṇatā, samaye sampahaṃsamatā,
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(1) What is the cleansing of the physical basis?
85 In three ways, there is the cleansing of the physical basis, namely, by using suitable ( sappāya), agreeable food, living in an agreeable climate, and keeping agreeable postures.
86
(2) Giving rise to the faculties evenly:
The five faculties of faith, etc. , are not interrupted and there is no indolence.
It is like swift horses [pulling a] chariot.
87
(3) Skill in the sign:
One grasps well the mental sign, i.e., neither too hastily nor too slowly.
88 It is like a skilled carpenter who attends without haste and lets go the inked string well, and thereby marks an even, undeviating line.
89
samaye ajjhupekkhanatā, asamāhitapuggalaparivajjanatā, samāhitapuggalasevanatā,
jhānavimokkha-paccavekkhanatā, tad-adhimuttatā ti.
85 In the Pāli commentaries “cleansing of the basis/site”, 作分明處, is explained quite differently, as cleaning the body and the surroundings, while here it is explained as suitable conditions, sappāya.
See Sv III 793:
Apica satta dhammā passaddhisambojjhaṅgassa uppādāya saṃvattanti paṇītabhojanasevanatā utusukhasevanatā iriyāpathasukhasevanatā
majjhattapayogatā sāraddhakāyapuggalaparivajjanatā passaddhakāyapuggalasevanatā
tadadhimuttatāti.
Paṇītañ-hi siniddhaṃ sappāyabhojanaṃ bhuñjantassāpi, sītuṇhesu ca utūsu ṭhānādīsu ca iriyāpathesu sappāya-utuñca iriyāpathañ-ca sevantassā-pi passaddhi uppajjati.
(≠ Vism IV 60). Vism IV 35/p.127:
Āvāso gocaro bhassaṃ, puggalo bhojanaṃ utu,
iriyāpathoti sattete, asappāye vivajjaye.
Spk I 787, Ps I 290, Vibh-a 276:
Vatthuvisadakiriyā
ti ajjhattikabāhirānaṃ vatthūnaṃ visadabhāvakaraṇaṃ.
Yadā hissa kesanakhalomāni dīghāni honti, sarīraṃ vā ussannadosañceva sedamalamakkhitañ-ca, tadā ajjhattikaṃ
vatthu avisadaṃ hoti aparisuddhaṃ.
Yadā pana cīvaraṃ jiṇṇaṃ kiliṭṭhaṃ duggandhaṃ hoti,
senāsanaṃ vā uklāpaṃ, tadā bāhiravatthu avisadaṃ hoti aparisuddhaṃ.
… Visade pana ajjhattikabāhire vatthumhi uppannesu cittacetasikesu ñāṇam-pi visadaṃ hoti parisuddhāni dīpaka-pallavaṭṭitelāni nissāya uppannadīpasikhāya obhāso viya.
… Cf. Paṭis-a 233:
Kallatākusalatā ti cittaphāsutāya sarīraphāsutāya āhāraphāsutāya senāsanaphāsutāya puggalaphāsutāya ca samādhissa kallatā hotī ti jānāti.
86 These three, in the negative sense and with dwelling places instead of postures, are also at
§ 11 (414a11, see Ch.8 fn. 66), as things to be avoided.
87 遍起諸根觀, lit.
“everywhere giving rise to the faculties of contemplation”.
Apparently Saṅghapāla misunderstood samatta “evenly” in indriyasamattapaṭipādanaṃ as samanta,
“everywhere”.
The Vism has a much longer explanation, which Saṅghapāla might have summarised.
Vism IV.
45–49:
Indriyasamattapaṭipādanaṃ nāma saddhādīnaṃ indriyānaṃ
samabhāvakaraṇaṃ.
Sace hissa saddhindriyaṃ balavaṃ hoti itarāni mandāni, tato vīriyindriyaṃ paggahakiccaṃ, … The equalising of the faculties and the simile of the horse chariot is also found at 407a05:
“the one who evenly [balances the faculties of] energy
[and concentration, and faith and wisdom] with mindfulness, for the purpose of concentration, just like four horses of equal strength pulling a chariot.”
Cf.
S I 26:
… Sārathīva nettāni gahetvā, indriyāni rakkhanti paṇḍitā.
Cf. Dhp 94. Cf. S IV
176;
M III 97;
A III 28.
88 Cf. Th-a I 192:
Tattha cittanimittassa kovido ti bhāvanācittassa nimittaggahaṇe kusalo,
imasmiṃ samaye cittaṃ paggahetabbaṃ, imasmiṃ sampahaṃsitabbaṃ, imasmiṃ
ajjhupekkhitabban-ti evaṃ paggahaṇādiyogyassa cittanimittassa gahaṇe cheko.
89 The ink line is a traditional Asian carpenter’s technique to mark a straight line to be followed by the saw on long pieces of timber that are about to be sawn.
First a string is
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(4) Controlling and subduing90 the mind are [both] of two kinds.
In two ways, one controls ( paggaṇhāti) the mind:
through arousing much energy ( viriya);
[414c] and through controlling excessiveness;
otherwise, the mind goes towards coarseness ( duṭṭhulla?
) or to a different sign, and thus mental distraction is increased.
If the meditator arouses much energy, excessiveness is to be controlled.
91
In two ways, one subdues ( niggaṇhāti) the mind:
through arousing energy and through equalizing [effort] with equipoise.
92 If the mind goes towards coarseness or to a different sign, one increases control over the mind.
One subdues it in two ways:
through considering the numerous kinds of suffering and through considering the results of evil kamma.
(5–7) Subduing indolence ( kosajja) of mind:
in two ways there is indolence of mind:
through not attaining distinction in concentration [and through] causing mental listlessness ( nirassāda) there is indolence.
If there is much indolence, then there is desire to sleep.
If the meditator does not attain distinction in concentration, because of mental listlessness there is indolence.
93
In two ways, one should subdue [indolence]:
namely, through the reflection on the benefits [of concentration] and through the arousing of energy.
wetted with ink and stretched taut about a centimetre above the timber by fastening its ends.
The string is then pulled up and let gone of.
The inked string strikes against the wood below it, leaving a neat, straight marker line.
Western carpenters usually use chalk instead of ink.
In Japan ink lines are called sumi-tsubo.
90 The following methods are related to the Visuddhimagga’s fourfold scheme of exerting the mind, paggaṇhāti, restraining it, niggaṇhāti, encouraging it, sampahaṃseti, and being equanimous to it, ajjhupekkhati.
Vism IV.
5.33333333333333
yasmiṃ samaye cittaṃ paggahetabbaṃ tasmiṃ samaye cittaṃ paggaṇhāti,
yasmiṃ samaye cittaṃ niggahetabbaṃ tasmiṃ samaye cittaṃ niggaṇhāti, yasmiṃ samaye cittaṃ sampahaṃsitabbaṃ tasmiṃ samaye cittaṃ sampahaṃseti, yasmiṃ samaye cittaṃ
ajjhupekkhitabbaṃ tasmiṃ samaye cittaṃ ajjhupekkhati.
Mp III 413:
Yasmiṃ samaye cittaṃ niggaṇhitabban-ti ādīsu uddhaccasamaye cittaṃ samādhinā niggahetabbaṃ
nāma, kosajjānupatitakāle vīriyena paggahetabbaṃ nāma, nirassādagatakāle samādhinā
sampahaṃsitabbaṃ nāma, samappavattakāle bojjhaṅgupekkhāya ajjhupekkhitabbaṃ nāma.
91 This is related to the upakkilesa and to the passage at 413c on overly exerted energy;
overly lax energy;
elation;
and depression.
Cf. Ps IV 208 (on M III 157 ff.
):
Duṭṭhullan-ti mayā vīriyaṃ gāḷhaṃ paggahitaṃ, tena me uppilaṃ uppannan-ti vīriyaṃ sithilamakāsi,
tato kāyadaratho kāyaduṭṭhullaṃ kāyālasiyaṃ udapādi.
Accāraddhavīriyan-ti mama vīriyaṃ
sithilaṃ karoto duṭṭhullaṃ uppannan-ti puna vīriyaṃ paggaṇhato accāraddhavīriyaṃ
udapādi.
92 每中調適.
See Ch.8 fn. 97
93 Probably this passage is corrupt or a mistranslation.
278
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If there are indolence, sleepiness, and idleness, these should be subdued in four ways.
If one has eaten [too] much [and] grasps the sign of indolence, one changes to practising the four postures;
attends to the sign of light;
94 dwells in the open;
and encourages the mind without becoming further attached.
In three ways, there is listlessness:
through lack of skill, dullness of wisdom, and not attaining the pleasure of stillness.
Hence, if the meditator’s mind is listless, he encourages it in these two ways:
through frightening and through gladdening.
If he considers birth, ageing, death, and the four bad destinations ( duggati), then seeing what is fearful, [his] mind gives rise to urgency.
95
If he practises the recollections of the Buddha, the Dhamma, the Saṅgha, virtue, generosity, and deities, then seeing the benefits of these six ways
[of recollection], his mind gives rise to gladness.
(8) By concentrating the mind and looking on equanimously:
In two ways [the mind becomes concentrated]:
By the abandoning of the hindrances, the mind becomes concentrated in the plane of threshold jhāna.
By the manifestation of the jhāna factors, the mind becomes concentrated in the plane of attainment ( paṭilābhabhūmi).
96
There are two ways [of practice] for the meditator whose mind is concentrated:
He should look on equanimously, without there being stagnation, and [he should]
equalize effort with equipoise.
97
94 Paṭis-a I 102:
Ālokasaññā ti thīnamiddhassa paṭipakkhe ālokanimitte saññā.
Mp III 357:
Ālokasaññan-ti ālokanimitte uppannasaññaṃ.
95 心生愁惱.
The Vism parallel indicates that 愁惱, normally soka-upāyāsa, here corresponds to saṃvega, “urgency”.
Vism IV.
63/p.135:
Kathaṃ yasmiṃ samaye cittaṃ
sampahaṃsitabbaṃ, tasmiṃ samaye cittaṃ sampahaṃseti?
Yadāssa paññāpayogamandatāya vā upasamasukhānadhigamena vā nirassādaṃ cittaṃ hoti, tadā naṃ aṭṭhasaṃvegavatthup accavekkhaṇena saṃvejeti.
Aṭṭha saṃvegavatthūni nāma jātijarābyādhimaraṇāni cattāri,
apāyadukkhaṃ pañcamaṃ, … Buddhadhammasaṅghaguṇānussaraṇena cassa pasādaṃ janeti.
Nidd I 371:
Jātibhayaṃ jarābhayaṃ byādhibhayaṃ maraṇabhayaṃ … duggatibhayaṃ.
96 Cf. Vism IV.
32/p.126:
Dvīhākārehi cittaṃ samādhiyati upacārabhūmiyaṃ vā
paṭilābhabhūmiyaṃ vā.
Tattha upacārabhūmiyaṃ nīvaraṇappahānena cittaṃ samāhitaṃ
hoti.
Paṭilābhabhūmiyaṃ aṅgapātubhāvena.
97 中方便調適故 = payogamajjhatta-samatāya?
Cf. 每中調適 at Vim 414c04 and 以方便不平
at 422b09. Cf. Spk III 121:
Ayañ-hi tatramajjhattupekkhā cittuppādassa līnuddhaccabhāvaṃ
haritvā payogamajjhatte cittaṃ ṭhapeti.
Spk III 155:
Idam-pi upekkhāsambojjhaṅgaratanaṃ
cittuppādaṃ līnuddhaccato mocetvā payogamajjhatte ṭhapayamānaṃ appossukkataṃ karotī
ti pariṇāyakaratanasadisaṃ hoti.
S-ṭ II 398:
Payogamajjhatteti vīriyasamatāya.
Paṭis-a II 475:
Samathabhāvūpagamanena samathapaṭipannassa puna samādāne byāpāraṃ akaronto samathapaṭipannaṃ ajjhupekkhati nāma.
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(9) Avoidance of persons who do not practice concentration:
One should not follow, practise with, and serve persons who do not have absorption concentration, threshold concentration, or restraint concentration.
98
Association with persons who practise concentration:
One should follow, practise with, and serve persons who have absorption concentration, threshold concentration, or restraint concentration.
(10) By intentness upon absorption [concentration]:
The meditator is always intent upon and reveres [absorption concentration] and practises it much, he inclines to it, leans to it, and tends to it.
99
These ten methods are the means for effecting skill in absorption concentration.
Q. How does one give rise to skill in absorption concentration through resolve ( adhiṭṭhāna or adhimokkha)?
A. The meditator who knows well the conditions for the arising [of absorption concentration] goes into seclusion.
[With] the sign upon which he is resolved ( adhimutta), he develops concentration at will and with mastery.
Motivation ( chanda) arises, which causes the mind to become resolved.
100 Due to this
[motivation], the body and mind are able and fit ( kammanīya), which causes
[the mind] to become resolved.
Due to this [fitness], there arises gladness, which causes the mind to become resolved.
Due to [gladness] arises pleasure, which causes the mind to become resolved.
[415a] Due to [pleasure] arises brilliance ( obhāsa), which causes the mind to become resolved.
Due to [brilliance] arises urgency ( saṃvega), which causes the mind to become resolved.
Due to that urgency, the mind becomes calm.
Well exerting that calm mind, the mind becomes resolved.
Thus, well exerting, he looks on equanimously [toward the exertion], which causes the mind to become resolved.
Due to [equanimity,] the mind becomes free from the manifold afflictions and becomes resolved.
Because of the freedom, those [states] accomplish a single essential function.
Because of that single essential function, the mind becomes resolved.
Because of developing that [single essential function], the mind turns away from that [threshold concentration] towards what is [more] excellent.
101
98 威儀定.
Probably this refers to a person who has sense restraint, indriyasaṃvara, or is restrained in conduct.
Cf. Sn-a I 262:
“concentration of postures”, iriyāpathasamādhi.
99 The text has “The meditator, like a deep spring, like a fountain spring and like a low tree,
…”, 如彼深源如彼奔泉如彼低樹, which is a misinterpretation or poetic rendering of samādhininna-samādhipoṇa-samādhipabbhāratā;
see Vism IV.
65/p.135:
Tadadhimuttatā
nāma samādhi-adhimuttatā samādhigaru-samādhininna-samādhipoṇa-samādhipabbhāratā
ti attho.
100 Instead of 令心得起 read 令心得受持.
101 This is based on Paṭis II 23–25, Vism IV.
118/p.149:
Kathaṃ adhimattaṭṭhena indriyāni daṭṭhabbāni?
Saddhindriyassa bhāvanāya chando uppajjati — chandavasena saddhāvasena
280
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When established in resolve in this manner, he gives rise to skill in absorption concentration.
When he knows well the conditions for the arising [of absorption concentration through] resolve of mind in this manner, before long he will give rise to [absorption] concentration.
8.1 - B. First Jhāna
15 Factors of the first jhāna
The meditator, secluded from sense-pleasures, secluded from unwholesome states, dwells having entered upon the first jhāna, which is with thinking and exploring and with rapture and pleasure born of seclusion.
102
This is a benefit of the earth totality.
103
saddhindriyaṃ adhimattaṃ hoti.
Chandavasena pāmojjaṃ uppajjati ….
Pāmojjavasena pīti uppajjati ….
Passaddhivasena sukhaṃ uppajjati ….
Sukhavasena obhāso uppajjati ….
Obhāsavasena saṃvego uppajjati ….
Saṃvejetvā cittaṃ samādahati ….
Tathā samāhitaṃ
cittaṃ sādhukaṃ paggaṇhā ti ….
Tathāpaggahitaṃ cittaṃ sādhukaṃ ajjhupekkhati ….
Upekkhāvasena nānattakilesehi cittaṃ vimuccati ….
Vimuttattā te dhammā ekarasā honti—
ekarasaṭṭhena bhāvanāvasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti.
Bhāvitattā tato paṇītatare vivaṭṭanti.
… Kathaṃ adhiṭṭhānaṭṭhena indriyāni daṭṭhabbāni?
Saddhindriyassa bhāvanāya chando uppajjati chandavasena saddhāvasena saddhindriyaṃ adhiṭṭhāti.
… Vism-mhṭ I 319:
Chando uppajjatī ti bhāvanāya pubbenāparaṃ visesaṃ āvahantiyā
laddhassādattā tattha sātisayo kattukāmatālakkhaṇo kusalacchando uppajjati.
Chandavasenā
ti tathāpavattachandassa vasena savisesaṃ bhāvanamanuyuñjantassa kammaṭṭhānaṃ
vuddhiṃ phātiṃ gamentassa.
Ps-ṭ II 487:
… chandavasenā ti kattukāmatākusalacchanda-vasena saddhādīnaṃ uppādetukāmatākārappavattassa chandassa vasena.
In the last sentence, 修行是故從此勝妙心得增長, Saṅghapāla misunderstood vivaṭṭati
“turns away” as Sanskrit vivardhati, “grows”, 得增長:
“Because of developing that, from this excellence, the mind has growth”.
Cf. Paṭis-a III 546:
Bhāvanāvasenā ti ekarasabhāvanāvasena.
Tato paṇītatare vivaṭṭantī ti tena kāraṇena vipassanārammaṇato paṇītatare nibbānārammaṇe vivaṭṭanānupassanāsaṅkhātena gotrabhuñāṇena chandādayo dhammā
nivattanti, …
102 This quotation has been translated in accordance with the individual words preceding the explanations below and the Pāli parallel at A III 25:
Idha bhikkhave bhikkhu vivicc’ eva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamajjhānaṃ
upasampajja viharati.
In the following pages, the meaning of all the words and phrases as found in the above formulation of the first jhāna will be explained.
The words and phrases such as “Secluded from sense-pleasures” will first be given and then explained.
103 This refrain is found after the definition of each of the four jhānas.
Cf. Vibh 263:
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi … paṭhamaṃ jhānaṃ
upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye pañcaṅgikaṃ jhānaṃ hoti:
vitakko,
vicāro, pīti, sukhaṃ, cittassekaggatā.
…
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16 Seclusion from sense-pleasures
“Secluded from sense-pleasures”:
There are three kinds of seclusion ( viveka), i.e., seclusion of the body, seclusion of the mind, and seclusion from the acquisitions.
104
Q.
What is “seclusion of the body”?
A. To be secluded from troubles one departs and dwells on a mountain or in a wilderness.
105
Q.
What is seclusion of the mind?
A. When one attains a superior, wholesome state through purifying the mind.
106
Q.
What is seclusion from acquisitions?
A. When one dwells free from bondage, free from birth and death.
107
Furthermore, there are five kinds of seclusion, namely, seclusion through suspension, seclusion through the [opposite] factor, seclusion through eradication, seclusion through tranquillizing, and seclusion through escaping.
108
Q.
What is seclusion through suspension?
A. Namely, the suspension of the hindrances through the practice of the first jhāna.
104 Nidd I 26:
Vivekā ti tayo vivekā, kāyaviveko, cittaviveko, upadhiviveko.
105 Nidd I 26:
Katamo kāyaviveko?
Idha bhikkhu vivittaṃ senāsanaṃ bhajati araññaṃ
rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ
palālapuñjaṃ.
Kāyena vivitto viharati.
So eko gacchati, eko tiṭṭhati…
106 Nidd I 27:
… cittaviveko ca parisuddhacittānaṃ paramavodānappattānaṃ … Nidd I 26:
Katamo cittaviveko?
Paṭhamaṃ jhānaṃ samāpannassa nīvaraṇehi cittaṃ vivittaṃ hoti.
Dutiyaṃ jhānaṃ … Arahato rūpārūparāgā mānā uddhaccā avijjāya mānānusayā
bhavarāgānusayā avijjānusayā, tadekaṭṭhehi ca kilesehi bahiddhā ca sabbanimittehi cittaṃ
vivittaṃ hoti.
Nidd-a 103:
Cittaviveko ti mahaggatalokuttaracittānaṃ kilesehi suññabhāvo,
tucchabhāvoti attho.
Ud-a 230:
Aṭṭha samāpattiyo pana cittaviveko nāma.
107 Nidd I 27:
Katamo upadhiviveko?
Upadhi vuccanti kilesā ca khandhā ca abhisaṅkhārā ca.
Upadhiviveko vuccati amataṃ nibbānaṃ.
Cf. Sn-a I 298:
Tattha paviveko ti kilesavivekato jātattā aggaphalaṃ vuccati.
108 Paṭis II 220:
Sammādiṭṭhiyā katame pañca vivekā?
Vikkhambhanaviveko tadaṅgaviveko samucchedaviveko paṭippassaddhiviveko nissaraṇaviveko.
Vikkhambhanaviveko ca nīvaraṇānaṃ paṭhamajjhānaṃ bhāvayato, tadaṅgaviveko ca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato, samucchedaviveko ca lokuttaraṃ khayagāmimaggaṃ
bhāvayato, paṭippassaddhiviveko ca phalakkhaṇe, nissaraṇaviveko ca nirodho nibbānaṃ.
See also the five kinds of vimutti at 399c26ff, Ch.1 § 2.
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Q.
What is seclusion through the [opposite] factor?
A. Namely, the suspension of [wrong] views through the practice of concentration partaking of penetration.
Q. What is seclusion through eradication?
A. Namely, the abandoning of afflictions by the practice of the supramundane path.
Q. What is seclusion through tranquillizing?
A. It is the happiness [experienced] at the time when one attains the fruit.
Q. What is seclusion through escaping?
A. Namely, nibbāna.
There are two kinds of sense-pleasures:
sense-pleasures as bases ( vatthu-kāma) and sense-pleasures as afflictions ( kilesa-kāma).
Lovely forms, odours, flavours, and tangibles, heavenly and human — this is called “sense-pleasures as bases”.
The arising of greed for sense-pleasures and [greedy] intentions towards these sense-pleasures as bases — this is called
“sense-pleasures as afflictions”.
109
Hence, the seclusion from these sense-pleasures through seclusion of the mind and seclusion through suspension, the relinquishing of them, the escape from them, the freedom from them, the detachment ( visaṃyoga) from them — this is called “seclusion from sense-pleasures”.
17 Seclusion from unwholesome states
Q.
What is “secluded from unwholesome states”?
A. The three roots of unwholesomeness ( akusalamūla) — greed, hatred, and delusion — the feelings, perceptions, formations, and consciousness associated therewith, and the actions of body, speech, and mind [produced thereby] — these are “unwholesome states”.
110
109 Nidd I 1–2:
Dve kāmā, vatthukāmā ca kilesakāma ca.
Katame vatthukāmā?
Manāpikā rūpā,
… saddā, … gandhā, … rasā, … phoṭṭhabbā;
… dibba kāmā;
… ime vuccanti vatthukāmā.
Katame kilesakāmā?
Chando kāmo … rāgo … chandarāgo … saṅkapparāgo kāmo;
yo kāmesu kāmacchando kāmarāgo … kāmacchandanīvaraṇaṃ … ime vuccanti kilesakāmā.
Mp III 13:
Kāmarāgoti kāme ārabbha uppannarāgo.
Cp. Vism IV.
83
110 Cf. Dhs 179, Vibh 208:
Tīṇi akusalamūlāni:
lobho, doso, moho;
tadekaṭṭhā ca kilesā;
taṃsampayutto vedanākkhandho, … viññāṇakkhandho;
taṃsamuṭṭhānaṃ kāyakammaṃ,
vacīkammaṃ, manokammaṃm ime dhammā akusalā.
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It is said that there are three kinds of unwholesomeness:
(1) intrinsic ( sabhāva);
(2) associated ( sampayutta);
and (3) producing-condition ( janakapaccaya).
111
The three roots of unwholesomeness — that is, greed, hatred, and delusion —
this is called “intrinsic”.
The feelings, perceptions, formations, and consciousness associated therewith
— this is called “associated”.
The actions of body, speech, and mind produced thereby — this is called
“producing-condition”.
The seclusion from these three unwholesome states, the relinquishing of them, the escape from them, the freedom from them, and the detachment from them
— this is called “secluded from unwholesome states”.
Furthermore, “secluded from sense-pleasures” means seclusion from the hindrance of sensual desire ( kāmacchanda).
“Secluded from unwholesome states” is seclusion from the other hindrances.
112 [415b]
Q.
Since seclusion from unwholesome states has already been taught, and sense-pleasures ( kāma), being unwholesome states, are covered by it, why should seclusion from sense-pleasures be taught separately?
A. The opposite of sensual desire is renunciation.
113 What the Buddha said about sense-pleasures can also [be said] of abandoning the afflictions.
The Buddha said:
“Seclusion from sense-pleasures is renunciation”.
114 Likewise:
“For one who
111 生緣性 = janaka-paccaya.
生緣 = janakapaccaya, “producing-condition” elsewhere in Vim.
緣性 can correspond to paccaya and in the explanation below just 緣性 is used.
Cf. Vism-mhṭ I 455:
Janakapaccayo ti samuṭṭhāpakataṃ sandhāya vuttaṃ, paccayo pana kammapaccayova.
Vuttaṃ hi kusalākusalā cetanā vipākānaṃ khandhānaṃ kaṭattā ca rūpānaṃ kammapaccayena paccayo ti.
Paṭṭh 1.1.13:
Kammapaccayo ti kusalākusalaṃ
kammaṃ vipākānaṃ khandhānaṃ kaṭattā ca rūpānaṃ kammapaccayena paccayo.
Cetanā
sampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañ-ca rūpānaṃ kammapaccayena paccayo.
(Cf. Vism XVII.
87/p.538.)
112 Vibh 256:
Vivicc’ eva kāmehi vivicca akusalehi dhammehī ti:
tattha katame kāmā?
Chando kāmo, … saṅkapparāgo kāmo:
ime vuccanti kāmā.
Tattha katame akusalā dhammā?
Kāmacchando vyāpādo thīnamiddhaṃ uddhaccakukkuccaṃ vicikicchā:
ime vuccanti akusalā dhammā.
Cf. Vism IV.
87/p.141:
Vivicca akusalehi dhammehī ti iminā pañcannam pi nīvaraṇānaṃ, agahitaggahaṇena pana paṭhamena kāmacchandassa, dutiyena sesanīvaraṇānaṃ.
113 Peṭ 160:
Tattha kāmacchandassa nekkhammavitakko paṭipakkho.
Paṭis-a I 103:
Nekkhamman-ti kāmacchandassa paṭipakkho alobho.
114 D III 275;
It 61;
Paṭis I 27;
II 244:
kāmānam-etaṃ nissaraṇaṃ yad-idaṃ nekkhammaṃ.
Cf. A III 245:
… nekkhammaṃ kho panassa manasikaroto nekkhamme cittaṃ pakkhandati
… vimuccati.
Tassa taṃ cittaṃ sukataṃ … suvisaṃyuttaṃ kāmehi, ye ca kāmapaccayā
uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṃ vedanaṃ vediyati.
Idam akkhātaṃ
kāmānaṃ nissaranaṃ.
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obtains the first jhāna, perception and attending connected to sense-pleasures occurs — this is a state partaking of falling back”.
115 Therefore, sense-pleasures are connected with afflictions.
If there is seclusion from sense-pleasures, there is also seclusion from all afflictions.
Therefore, “secluded from sense-pleasures” is taught separately.
Furthermore, “secluded from sense-pleasures” means:
Having gained escape,116
there is seclusion from sense-pleasures.
“Secluded from unwholesome states”:
When one gains non-ill will, there is seclusion from ill will;
when one gains the sign of light, there is seclusion from sloth and torpor;
when one gains undistractedness, there is seclusion from agitation ( uddhacca);
when one gains non-remorse, there is seclusion from worry ( kukkucca);
117 when one gains absorption concentration,118 there is seclusion from doubt;
when one gains wisdom, there is seclusion from ignorance;
when one gains right intention, there is seclusion from wrong mindfulness;
when one gains gladness, there is seclusion from boredom;
when one gains pleasure of mind, there is seclusion from suffering;
when one gains all wholesome states, there is seclusion from all unwholesomeness.
119
115 Paṭis I 35:
Paṭhamassa jhānassa lābhiṃ kāmasahagatā saññāmanasikārā samudācaranti
—hānabhāgiyo dhammo.
S IV 262:
So khvāhaṃ, āvuso, vivicceva kāmehi vivicca …
paṭhamaṃ jhānaṃ upasampajja viharāmi.
Tassa mayhaṃ, āvuso, iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti.
… Mā, brāhmaṇa, paṭhamaṃ jhānaṃ pamādo,
paṭhame jhāne cittaṃ saṇṭhapehi, ….
Spk III 89:
Kāmasahagatā ti pañcanīvaraṇasahagatā.
Tassa hi paṭhamajjhānavuṭṭhitassa pañca nīvaraṇāni santato upaṭṭhahiṃsu.
Tenassa taṃ
paṭhamajjhānaṃ hānabhāgiyaṃ nāma ahosi.
116 已得出成離欲.
The character 出 could correspond to nikkhamana, “departing, leaving, renouncing”, nekkhamma, “renunciation” or nissaraṇa, “departure, escape”.
Cf. Mp III 371:
Kāmehi nekkhammaratan-ti duvidhehi kāmehi nikkhantattā pabbajjā aṭṭha samāpattiyo cattāro ca ariyamaggā kāmehi nekkhammaṃ nāma, … Nidd-a I 103:
Nekkhamma-abhiratānan-ti nekkhamme kāmādito nikkhante paṭhamajjhānādike abhiratānaṃ ….
Cf. Paṭis II 244:
Nekkhamman-ti kāmānametaṃ nissaraṇaṃ, yadidaṃ nekkhammaṃ.
117 Perhaps “when one gains non-worry (不悔), there is seclusion from worry (悔)”.
悔 can correspond to kukkucca as well as avippaṭisāra.
In the Pāli Canon the meaning of the two is close;
e.g., A I 237:
ahudeva kukkuccaṃ ahu vippaṭisāro:
alābhā vata me ….
Cf. Peṭ 138:
… uddhaccaṃ samathato nivārayati, kukkuccaṃ avippaṭisārato nivārayati,
vicikicchā paññāto paṭiccasamuppādato nivārayati.
118 安定 = appanā or appanā-samādhi.
The Paṭisambhidāmagga parallel — see next note —
instead has “definition of states”, dhammavavatthānena.
119 Cf. Paṭis I 100:
… nekkhammena kāmacchandaṃ sammā samucchindati.
Abyāpādena byāpādaṃ ….
Ālokasaññāya thīnamiddhaṃ … Avikkhepena uddhaccaṃ … Dhammavavatthānena vicikicchaṃ … Ñāṇena avijjaṃ … Pāmojjena aratiṃ … Paṭhamena jhānena nīvaraṇe …
arahattamaggena sabbakilese sammā samucchindati.
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As is taught in the Peṭaka:
120 “By fulfilling non-greed, there is seclusion from sense-pleasures.
By fulfilling non-hatred and non-delusion, there is seclusion from unwholesome states”.
121
Furthermore, seclusion from sense-pleasures is taught as seclusion of the body, and seclusion from unwholesome states is taught as the seclusion of the mind.
Furthermore, seclusion from sense-pleasures is taught as the abandoning of sensual thoughts ( kāma-vitakka), and the seclusion from unwholesome states is taught as the abandoning of thoughts of hate and harm ( byāpāda and vihiṃsa).
Furthermore, seclusion from sense-pleasures is taught as the shunning of sensual-pleasure ( kāmasukha), and seclusion from unwholesome states is taught as the shunning of the pursuit of exhausting oneself ( attakilamathānuyoga).
122
Furthermore, seclusion from sense-pleasures is taught as the abandoning of the six kinds of joy and pleasure dependent upon worldly enjoyment.
Seclusion from unwholesome states is taught as the abandoning of the [six kinds of] distress and pain dependent upon worldly enjoyment;
also it is taught as the abandoning of the [six kinds of] equanimity dependent upon worldly enjoyment.
123
120 On the Peṭaka or Peṭakopadesa;
see Introduction § 6.
121 Peṭ 141:
Tattha alobhassa pāripūriyā vivitto hoti kāmehi.
Tattha adosassa pāripūriyā
amohassa pāripūriyā ca vivitto hoti pāpākehi akusalehi dhammehi.
122 Cf. S IV 330, V 420:
Dve’me … antā pabbajitena na sevitabbā:
yo cāyaṃ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito, yo cāyaṃ
attakilamathānuyogo dukkho anariyo anatthasaṃhito.
Ete te … ubho ante anupagamma …
123 斷於六戲笑及歡喜樂 … 斷戲覺及憂苦等 … 斷於戲笑及捨, lit.
“abandoning dependent on/towards six merriment(s) and (及) joy(s) and pleasure(s) … abandoning merriment, thought and distress and pains (等 = plural) … abandoning dependent on merriment and equanimity”.
The binome 戲笑 elsewhere corresponds to pahāsa, “merriment”, but given the Pāli parallels, here it appears to be an interpretation of gehasita “dependent on the household life/worldliness”.
See also Ch.11 § 18 and Ch.11 fn. 74
S IV 232. M III 217:
Cha gehasitāni somanassāni, cha nekkhammasitāni somanassāni,
cha gehasitāni domanassāni, cha nekkhammasitāni domanassāni, cha gehasitā
upekkhā, cha nekkhammasitā upekkhā.
Spk III 82:
Cha gehasitāni somanassānī ti ādīsu cakkhuviññeyyānaṃ rūpānaṃ iṭṭhānaṃ … lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ.
Yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati gehasitaṃ somanassan-ti.
Evaṃ chasu dvāresu vuttakāmaguṇanissitāni somanassāni cha gehasitasomanassāni nāma.
… Cakkhuviññeyyānaṃ rūpānaṃ iṭṭhānaṃ … appaṭilābhato samanupassato …
vipariṇataṃ samanussarato uppajjati domanassaṃ.
Yaṃ evarūpaṃ domanassaṃ, idaṃ vuccati gehasitaṃ domanassanti.
Evaṃ chasu dvāresu iṭṭhārammaṇaṃ nānubhavissāmi nānubhavāmī ti vitakkayato uppannāni kāmaguṇanissitadomanassāni cha gehasita-domanassāni nāma.
… Cakkhunā rūpaṃ disvā uppajjati upekkhā bālassa mūḷhassa puthujjanassa … Yā evarūpā upekkhā, rūpaṃ sā nātivattati, tasmā sā upekkhā gehasitā ti vuccatī ti …
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Furthermore, seclusion from sense-pleasures is obtaining the pleasure of going beyond sense-pleasures,124 and seclusion from unwholesome states is obtaining the pleasure of blamelessness of mind.
Furthermore, seclusion from sense-pleasures is to go beyond the torrent of sense-pleasures ( kāmogha) entirely.
Seclusion from unwholesome states is the transcending of all other afflictions that give rise to rebirth in sensuous existence ( kāmabhava), and [instead there is] rebirth in the material sphere.
125
[This is called “secluded from unwholesome states”.
]
18 Thinking and exploring
“With thinking and exploring”:
Q.
What is “thinking”?
A. The diverse kinds of thinking, intention ( saṅkappa), fixing ( appanā), considering ( cintana), implanting ( abhiniropana), and right intention — this is called “thinking”.
126
Because of being endowed with thinking, the first jhāna is with thinking.
Furthermore, when one who has entered upon the earth totality [attainment]
depending on the sign of earth, there is continuous ( anantara) thought and intention, which is called thinking.
127 It is like mentally reciting a discourse.
Q. What are the characteristic, essential function, manifestation, and footing of thinking?
124 Ud 10:
Sukhā virāgatā loke, kāmānaṃ samatikkamo.
125 所餘煩惱應生欲有而生色界.
This could mean that the seclusion from unwholesome states prevents rebirth in the sensuous realm, and instead leads to rebirth in the material sphere.
Cf. Paṭis I 84:
… kāmāvacare dhamme kusalato vavattheti, akusalato vavattheti, abyākatato vavattheti.
Kathaṃ rūpāvacare dhamme kusalato vavattheti, abyākatato vavattheti?
Idhaṭṭhassa cattāri jhānāni kusalato vavattheti, tatrūpapannassa cattāri jhānāni abyākatato vavattheti ….
Vibh 266:
… paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ
samaye phasso hoti … pe … avikkhepo hoti.
Ime dhammā kusalā.
Tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ vivicceva kāmehi … pe… paṭhamaṃ
jhānaṃ upasampajja viharati ….
126 心不覺知入正思惟 literally is “the mind not thinking [and] knowing enters upon right thought”.
Saṅghapāla probably misunderstood abhiniropana as a-viniropana.
Vibh 257, Dhs § 7:
Yo takko vitakko saṅkappo appanā vyappanā cetaso abhiniropanā
sammāsaṅkappo—ayaṃ vuccati vitakko.
Cf. M III 73.
127 無間成覺思惟, or “immediate thinking and mentation”.
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A.
[…]128 Developing tranquil perception [of the sign] is its essential function.
The inclining of the mind’s attention [to the sign] is its manifestation.
The sign is its footing.
Q. What is “exploring”?
A. Roaming, exploring, reflection, investigation, mental connecting, and contemplating — this is called exploring.
129
Due to being endowed with this, the first jhāna is with exploring.
[415c]
Furthermore, when one who has entered upon the earth totality attainment due to developing the sign of earth, the mind reaches the state of exploring.
Like contemplating the meaning [of what is recited], so is exploring.
130
Q.
What are the characteristic, essential function, manifestation, and footing of exploring?
A. Exploring has reflection ( anuvicāra) as its characteristic.
Causing mental tranquillity ( cittapassaddhi) is its essential function.
The contemplation of thinking is its footing.
131
19 The difference between thinking and exploring
Q.
What is the difference between thinking and exploring?
A. It is like the striking of a bell:
The first sound is thinking;
the after sound
[i.e., reverberation] is exploring.
132
128 The explanation of the “characteristic” is missing in the Chinese.
Cf. Vism IV.
88/p.142:
Svāyaṃ ārammaṇe cittassa abhiniropanalakkhaṇo, āhananapariyāhananaraso.
…
Ārammaṇe cittassa ānayanapaccupaṭṭhāno.
“The implanting of the mind on the object is its characteristic, the striking and knocking against [the object] is its essential function.
…
The directing of the mind to the object is its manifestation.”
In the text the footing is 想
“perception”, saññā, but this character is often confused with 相, “sign”, nimitta.
No footing is given in the Pāli.
Cf. Hayashi, 1999:
35
129 於修觀時隨觀所擇心住隨捨.
The Chinese could literally be translated as “by practising exploring, consequently to the exploring, the mind dwells following equanimously that
[sign] which it has selected …” but the passage is a translation of Vibh 256 & Dhs § 8:
Yo cāro vicāro anuvicāro upavicāro cittassa anusandhanatā anupekkhanatā — ayaṃ vuccati vicāro.
130 如觀諸義為觀.
Presumably exploring the meaning of Suttas (as mentioned above in the simile of vitakka).
131 Cf. Vism IV.
88 / p.
5.91666666666667
Svāyaṃ ārammaṇānumajjanalakkhaṇo, tattha sahajātānuyo-janaraso, cittassa anuppabandhanapaccupaṭṭhāno.
132 Cf. Vism IV.
89/ p.
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… oḷārikaṭṭhena pubbaṅgamaṭṭhena ca ghaṇḍābhighāto viya cetaso paṭhamābhinipāto vitakko.
Sukhumaṭṭhena anumajjanasabhāvena ca ghaṇḍānuravo viya anuppabandho vicāro.
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Furthermore, it is like the mind’s object ( ārammaṇa):
first there is thinking
[about the object];
afterwards there is exploring [the object].
Furthermore, seeking jhāna is thinking;
guarding it is exploring.
Furthermore, to recollect is thinking;
not to abandon [what is recollected] is exploring.
Furthermore, the retaining of a coarse mind is thinking and the retaining of a refined mind is exploring.
Where there is thinking, there is exploring, but where there is exploring, there may or may not be thinking.
As is taught in the Peṭaka:
133 “The first directing ( abhinipāta) of the mind to an object is thinking.
The investigation of what is obtained [by] thinking is exploring.
134 Thinking is like seeing a person coming from the distance, without knowing whether it is a man or woman and then [when the person has arrived]
knowing that it is a male or a female with such a colour and such a shape.
Exploring is when thereafter one investigates whether [the person] is virtuous or unvirtuous, is rich or poor.
135 Thinking seeks [a thing], draws it, and brings it near.
Exploring keeps it, holds it, and goes after it.”
136
“Like a bird which takes off into the sky from a mound exerts its wings, so is thinking;
like the gliding [of the bird in the sky] so is exploring.
Like the first spreading [of the wings], so is thinking;
like the continued spreading [of the wings], so is exploring.”
137
133 三藏, = Tipiṭaka, i.e., the Peṭakopadesa abbreviated as Peṭaka;
see Introduction § 6.
What follows is a long quotation from Peṭ 142–43.
134 得覺未定是觀.
Lit.:
“obtained thought not yet fixed/settled is …”.
This is a mis-interpretation of the passage in the Peṭaka parallel, see below:
Tattha paṭhamābhinipāto vitakko, paṭiladdhassa vicaraṇaṃ vicāro.
Ñāṇamoli’s translation, (1964:
190):
“Herein, ‘thinking’ is the first instance while ‘exploring’ is the exploration of what is got thus”.
135 Read 富貴貧賤.
136 Peṭ 142:
Tattha paṭhamābhinipāto vitakko, paṭiladdhassa vicaraṇaṃ vicāro.
Yathā puriso dūrato purisaṃ passati āgacchantaṃ na ca tāva jānāti — eso itthi ti vā puriso ti vā.
Yadā
tu paṭilabhati:
itthi ti vā puriso ti vā evaṃvaṇṇo ti vā evaṃsaṇṭhāno ti vā, ime vitakkayanto uttari upaparikkhanti:
kiṃ nu kho ayaṃ sīlavā udāhu dussīlo aḍḍho vā duggato ti vā?
Evaṃ vicāro vitakke apeti vicāro cariyati ca anuvattati ca.
Cf. Vism IV.
89/p.142 above.
137 Peṭ 142:
Yathā pakkhī pubbaṃ āyūhati pacchā nāyūhati yathā āyūhanā evaṃ vitakko,
yathā pakkhānaṃ pasāraṇaṃ evaṃ vicāro.
Vism IV.
89/p.142:
Vipphāravā cettha vitakko
… ākāse uppatitukāmassa pakkhino pakkhavikkhepo viya ….
Santavutti vicāro … ākāse uppatitassa pakkhino pakkhappasāraṇaṃ viya, ….
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“Through thinking one ma