Commentary for Bojjhaṅgasamyutta

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Commentary for the Connected Discourse

of

Factors of Enlightenment

Saṃyuttanikāye Mahāvagga-aṭṭhakathā Bojjhaṅgasaṃyuttaṃ

 

Introduction

The below are the advantages of reading and learning from Buddhist commentaries. These texts, known as Aṭṭhakathā in Pali, offer numerous benefits to practitioners and scholars alike. Here are some key advantages:

1. Deeper understanding: Commentaries provide detailed explanations of complex concepts, helping to clarify difficult passages in the original suttas.
2. Historical context: They often include historical information and cultural context that aids in understanding the original teachings in their proper setting.
3. Traditional interpretations: Commentaries preserve and transmit traditional interpretations of the Dhamma, maintaining continuity in Buddhist thought.
4. Linguistic insights: They often explain archaic terms or provide etymological analyses, enhancing our understanding of Pali and Sanskrit.
5. Practical applications: Many commentaries offer practical advice on how to apply the teachings in daily life or meditation practice.
6. Doctrinal development: They show how Buddhist thought evolved over time, reflecting the intellectual history of the tradition.
7. Storytelling and examples: Commentaries often include stories and examples that illustrate key points, making the teachings more accessible and memorable.
8. Intertextual connections: They frequently cross-reference other suttas or texts, helping to build a more comprehensive understanding of the Dhamma.
9. Preservation of oral traditions: Commentaries often incorporate oral teachings that might otherwise have been lost.

This Bojjhaṅgasamyutta is chosen because it is interesting, and also it has long and short explanations.  Square bracket [] or “note:” is added for extra information.

Contents

2. Bojjhaṅgasaṃyuttaṃ

 

1. Pabbatavaggo

Chapter of Mountain

1. Himavantasuttavaṇṇanā

The Connected Discourses on the Factors of Enlightenment, The Mountain Chapter, Commentary on the Discourse on the Himalaya

182. Bojjhaṅgasaṃyuttassa paṭhame nāgāti imepi mahāsamuddapiṭṭhe ūmiantaravāsinova, na vimānaṭṭhakanāgā.

In the first discourse of the Bojjhaṅgasaṃyutta (Connected Discourses on the Factors of Enlightenment), 'nāga' refers to those dwelling inside the waves on the surface of the great ocean, not the nāgas residing in celestial palaces.

Tesaṃ himavantaṃ nissāya kāyavaḍḍhanādisabbaṃ heṭṭhā vuttanayeneva veditabbaṃ.

Everything about their physical growth and other aspects in relation to the Himalayas should be understood as explained in the method mentioned earlier.

Bojjhaṅgeti ettha bodhiyā, bodhissa vā aṅgāti bojjhaṅgā.

Regarding 'Bojjhaṅga' (Factors of Enlightenment), here it means the factors of enlightenment or the parts of enlightenment."

Kiṃ vuttaṃ hoti? Yā hi ayaṃ dhammasāmaggī, yāya lokiyalokuttaramaggakkhaṇe uppajjamānāya līnuddhaccapatiṭṭhānāyūhana kāmasukhattakilamathānuyogaucchedasassatābhinivesādīnaṃ anekesaṃ upaddavānaṃ paṭipakkhabhūtāya satidhammavicayavīriyapītipassaddhisamādhiupekkhāsaṅkhātāya dhammasāmaggiyā ariyasāvako bujjhatīti katvā bodhīti vuccati.

What does it mean? Indeed, this assemblage of qualities, by which the noble disciple is enlightened, arising at the moment of the mundane and supramundane paths, acts as a counterforce to numerous adversities such as sloth and torpor, restlessness, adherence and striving, indulgence in sensual pleasures, self-mortification, clinging to annihilationism and eternalism, and so forth.  This assemblage of qualities is called 'enlightenment' (bodhi), consisting of mindfulness, investigation of states, energy, rapture, tranquility, concentration, and equanimity."

Bujjhatīti kilesasantānaniddāya uṭṭhahati, cattāri vā ariyasaccāni paṭivijjhati, nibbānameva vā sacchikarotīti vuttaṃ hoti.

'Bujjhati' (to awaken) means: one rises from the slumber of the continuum of defilements, or one penetrates the Four Noble Truths, or one realizes Nibbana.

Yathāha ‘‘ satta bojjhaṅge bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambuddho ’’ ti (saṃ. ni. 5.378; dī. ni. 3.143).

As it is said: “Having developed the seven factors of enlightenment, he fully awakened to the unsurpassed perfect enlightenment” (Saṃyutta Nikāya 5.378; Dīgha Nikāya 3.143).

Tassā dhammasāmaggisaṅkhātāya bodhiyā aṅgāti bojjhaṅgā jhānaṅgamaggaṅgādayo viya.

The factors of that enlightenment, which are called the assemblage of qualities, are called bojjhaṅga (factor of enlightenment) such like the factors of enlightenment, the factors of jhāna, and so on.

Yopesa yathāvuttappakārāya etāya dhammasāmaggiyā bujjhatīti katvā ariyasāvako bodhīti vuccati, tassa bodhissa aṅgātipi bojjhaṅgā senaṅgarathaṅgādayo viya.

Moreover, the noble disciple who is awakens through this assemblage of qualities as described is called 'one who is enlightened' (bodhi), and the factors of his enlightenment are also called factors of enlightenment, just like the factors of an army or the factors of a chariot."

Tenāhu aṭṭhakathācariyā – ‘‘ bujjhanakassa puggalassa aṅgāti vā bojjhaṅgā ’’ ti.

"Therefore, the commentators say: 'The factors of enlightenment are the factors of the person who is awakening.'

Apica ‘‘ bojjhaṅgāti kenaṭṭhena bojjhaṅgā?  Bodhāya saṃvattantīti bojjhaṅgā, bujjhantīti bojjhaṅgā, anubujjhantīti bojjhaṅgā, paṭibujjhantīti bojjhaṅgā, sambujjhantīti bojjhaṅgā ’’ iccādinā (paṭi. ma. 2.17) paṭisambhidānayenāpi bojjhaṅgattho veditabbo.

Furthermore, 'In what sense are they factors of enlightenment?

The meaning of the factors of enlightenment should also be understood according to the method of the Paṭisambhidā (Path of Discrimination) (Paṭisambhidāmagga 2.17) as such: “They are factors of enlightenment because they conduce to enlightenment, because they awaken, because they enlighten, because they awaken to, because they fully awaken,' and so on.”

Satisambojjhaṅgantiādīsu pana pasattho sundaro ca bojjhaṅgoti sambojjhaṅgo. Satiyeva sambojjhaṅgoti satisambojjhaṅgo, taṃ satisambojjhaṅganti evaṃ sabbattha attho veditabbo.

Next, in terms like 'satisambojjhaṅga' (mindfulness as a factor of enlightenment), 'sambojjhaṅga' means an excellent and beautiful factor of enlightenment.  'Satisambojjhaṅga' means mindfulness itself as a factor of enlightenment. This method of interpretation should be applied everywhere (to other factors of enlightenment).

Bhāvetīti vaḍḍheti, attano cittasantāne punappunaṃ janeti, abhinibbattetīti attho.

'Bhāveti' means ‘develops’, ‘generates repeatedly in one's own mental continuum, produces’.

Vivekanissitantiādīni kosalasaṃyutte ‘‘ sammādiṭṭhiṃ bhāveti vivekanissita ’’ nti ettha vuttanayeneva veditabbāni.

The meaning of 'vivekanissita' (based on seclusion) and other similar terms should be understood as explained in the Kosala Saṃyutta in the phrase 'develops right view based on seclusion.'

Ayaṃ pana viseso – tattha tadaṅgavivekanissitaṃ, samucchedavivekanissitaṃ, nissaraṇavivekanissitanti, vivekattayameva vuttaṃ, bojjhaṅgabhāvanaṃ patvā pana pañcavidhavivekanissitampi eke vaṇṇayanti.

However, there is this distinction: There, only three types of seclusion were mentioned - seclusion by suppression, seclusion by cutting off, and seclusion by escape. But when it comes to the development of the factors of enlightenment, some commentators describe five types of seclusion.

Te hi na kevalaṃ balavavipassanāmaggaphalakkhaṇesu eva bojjhaṅge uddharanti vipassanāpādaka-kasiṇajjhāna-ānāpānāsubha-brahmavihārajjhānesupi uddharanti, na ca paṭisiddhā aṭṭhakathācariyehi.

They extract the factors of enlightenment not only at the moments of strong insight, path, and fruition, but also in insight-producing kasina jhānas, mindfulness of breathing, contemplation of foulness, and jhānas of the divine abodes. This is not contradicted by the commentators.

Tasmā tesaṃ matena etesaṃ jhānānaṃ pavattikkhaṇe kiccato eva vikkhambhanavivekanissitaṃ.

Therefore, according to their opinion, at the moment of occurrence of these jhānas, it is functionally based on seclusion by suppression.

Yathā ca vipassanākkhaṇe ‘‘ ajjhāsayato nissaraṇavivekanissita ’’ nti vuttaṃ, evaṃ paṭipassaddhivivekanissitampi bhāvetīti vattuṃ vaṭṭati.  Sesamettha heṭṭhā vuttanayameva.

And just as it is said to be 'based on seclusion by escape in terms of inclination' at the moment of insight, it can also be said as :he develops [it] ‘based on seclusion by tranquilization.' The rest should be understood as explained earlier.

3. Sīlasuttavaṇṇanā

184. Tatiye sīlasampannāti ettha khīṇāsavassa lokiyalokuttarasīlaṃ kathitaṃ, tena sampannāti attho. Samādhipaññāsupi eseva nayo.

In the third [sutta], 'endowed with virtue' (sīlasampannā) here refers the worldly and supramundane virtue of one whose defilements are destroyed (khīṇāsava). 'Endowed with' means possessing that virtue. The same method applies to concentration and wisdom.

Vimutti pana phalavimuttiyeva. Vimuttiñāṇadassanaṃ paccavekkhaṇañāṇaṃ. Evamettha sīlādayo tayo lokiyalokuttarā, vimutti lokuttarāva, vimuttiñāṇadassanaṃ lokiyameva.

Liberation, however, is indeed the liberation of fruition. The knowledge and vision of liberation is the knowledge of reviewing. Thus, here the three beginning with virtue are both mundane and supramundane, liberation is only supramundane, and the knowledge and vision of liberation is only mundane.

Dassanampāhanti dassanampi ahaṃ. Taṃ panetaṃ dassanaṃ – cakkhudassanaṃ, ñāṇadassananti duvidhaṃ.

'Dassanampahaṃ' means 'I [declare] seeing also'. This seeing is of two kinds: seeing with the eye (cakkhudassanaṃ) and seeing with knowledge (ñāṇadassanaṃ).

Tattha pasannehi cakkhūhi ariyānaṃ dassanaṃ olokanaṃ cakkhudassanaṃ nāma.

Among these, seeing the noble ones with clear eyes, looking at them, is called 'seeing with the eye'.

Ariyehi pana diṭṭhassa lakkhaṇassa dassanaṃ, paṭividdhassa ca paṭivijjhanaṃ jhānena vā vipassanāya vā maggaphalehi vā ñāṇadassanaṃ nāma. Imasmiṃ panettha cakkhudassanaṃ adhippetaṃ.

However, seeing the characteristics seen by the noble ones, and penetrating what has been penetrated through jhāna or insight or the path and fruition, is called 'seeing with knowledge'. In this context, 'seeing with the eye' is meant.

 

Ariyānañhi pasannehi cakkhūhi olokanampi bahukārameva.

For even looking at the noble ones with clear eyes is very beneficial.

 

Savananti ‘‘ asuko nāma khīṇāsavo asukasmiṃ nāma raṭṭhe vā janapade vā gāme vā nigame vā vihāre vā leṇe vā vasatī ’’ ti kathentānaṃ sotena savanaṃ, etampi bahukārameva.

'Savanaṃ' (hearing) means hearing with the ear when people say, “Such and such a person whose defilements are destroyed lives in such and such a country, district, village, town, monastery, or cave.” This too is very beneficial.

Upasaṅkamananti ‘‘ dānaṃ vā dassāmi, pañhaṃ vā pucchissāmi, dhammaṃ vā sossāmi, sakkāraṃ vā karissāmī ’’ ti evarūpena cittena ariyānaṃ upasaṅkamanaṃ.

'Upasaṅkamanaṃ' (approaching) means approaching the noble ones with thoughts like, 'I will give a gift, or I will ask a question, or I will listen to the Dhamma, or I will pay respects.'

Payirupāsananti pañhāpayirupāsanaṃ. Ariyānaṃ guṇe sutvā te upasaṅkamitvā nimantetvā dānaṃ datvā ‘‘ kiṃ, bhante, kusala ’’ ntiādinā nayena pañhapucchananti attho.

'Payirupāsanaṃ' (attending) means attending by asking questions. The meaning is that after hearing about the virtues of the noble ones, approaching them, inviting them, giving them gifts, one asks questions in ways such as 'Venerable sir, what is wholesome?'

Anussatinti rattiṭṭhānadivāṭṭhānesu nisinnassa ‘‘ idāni ariyā leṇaguhamaṇḍapādīsu jhānavipassanāmaggaphalasukhehi vītināmentī ’’ ti anussaraṇaṃ.

"'Anussati' (recollection) means recollecting while sitting in night or day resting places, 'Now the noble ones are passing time with the pleasures of jhāna, insight, path, and fruition in cave, cavern, pavilions, and so on.'

Yo vā tesaṃ santike ovādo laddho hoti, taṃ āvajjitvā ‘‘ imasmiṃ ṭhāne sīlaṃ kathitaṃ, imasmiṃ samādhi, imasmiṃ vipassanā, imasmiṃ maggo, imasmiṃ phala ’’ nti evaṃ anussaraṇaṃ.

Or, if one has received advice in their presence, reflecting on it, this is recollection: 'In this place virtue was discussed, in this concentration, in this insight, in this the path, in this the fruition.'

Anupabbajjanti ariyesu cittaṃ pasādetvā gharā nikkhamma tesaṃ santike pabbajjaṃ.

'Anupabbajja' (following into homelessness) means going forth in the presence of the noble ones after gaining faith in them and leaving home.

Ariyānañhi santike cittaṃ pasādetvā tesaṃyeva santike pabbajitvā tesaṃyeva ovādānusāsaniṃ paccāsīsamānassa caratopi pabbajjā anupabbajjā nāma.

For one who, having gained faith in the noble ones, goes forth in their presence and lives expecting their advice and instruction, this going forth is called 'anupabbajja'.

Aññesu pana pasādena aññesaṃyeva santike pabbajitvā aññesaṃyeva ovādānusāsaniṃ paccāsīsamānassa carato pabbajjā anupabbajjā nāma na hoti.

However, for one who, having gained faith in others, goes forth in the presence of others and lives expecting advice and instruction from others, this going forth is not called 'anupabbajja'."

Evaṃ pabbajitesu pana mahākassapattherassa tāva anupabbajjaṃ pabbajitā satasahassamattā ahesuṃ, tathā therasseva saddhivihārikassa ca candaguttattherassa, tassāpi saddhivihārikassa sūriyaguttattherassa,

Among those who had gone forth in this way, there were about one hundred thousand who had gone forth following the Elder Mahākassapa. Similarly, there were as many who had gone forth following the Elder Candagutta, who was a co-resident of the Elder [Mahākassapa].

tassāpi saddhivihārikassa assaguttattherassa, tassāpi saddhivihārikassa yonakadhammarakkhitattherassa, tassa pana saddhivihāriko asokarañño kaniṭṭhabhātā tissatthero nāma ahosi, tassa anupabbajjaṃ pabbajitā aḍḍhateyyakoṭisaṅkhā ahesuṃ.

Likewise for Sūriyagutta Thera, who was a co-resident of Candagutta; for Assagutta Thera, who was a co-resident of Sūriyagutta; and for Yonaka Dhammarakkhita Thera, who was a co-resident of Assagutta.

The co-resident of Yonaka Dhammarakkhita was the Elder Tissa, the younger brother of King Asoka. Those who went forth following him numbered two and a half crores (25 million).

Mahindattherassa anupabbajitānaṃ gaṇanaparicchedo natthi. Yāvajjadivasā laṅkādīpe satthari pasādena pabbajantā mahindattherasseva pabbajjaṃ anupabbajanti nāma.

There is no limit to the number of those who went forth following the Elder Mahinda. Even to this day, those who go forth in Sri Lanka with faith in the Teacher (who was the Buddha) are considered to be following the ordination of the Elder Mahinda."

Taṃ dhammanti taṃ tesaṃ ovādānusāsanīdhammaṃ. Anussaratīti sarati. Anuvitakketīti vitakkāhataṃ karoti.

'That Dhamma' means the Dhamma of their advice and instruction. 'Recollects' means remembers. 'Reflects' means makes it the object of thought.

Āraddho hotīti paripuṇṇo hoti.

'Is inspired' means becomes fulfilled.

Pavicinatītiādi sabbaṃ tattha ñāṇacāravaseneva vuttaṃ.

Atha vā pavicinatīti tesaṃ tesaṃ dhammānaṃ lakkhaṇaṃ vicinati.

'Examines' and so forth are all said in the sense of the movement of knowledge therein.

Alternatively, 'examines' means he examines the characteristics of those various dhammas.

Pavicaratīti tattha ñāṇaṃ carāpeti.

Parivīmaṃsamāpajjatīti vīmaṃsanaṃ olokanaṃ gavesanaṃ āpajjati.

'Explores' means he causes knowledge to move therein.

'Scrutinizes' means he engages in investigation, observation, and searching.

Satta phalā sattānisaṃsāti ubhayampetaṃ atthato ekaṃ.

'Seven fruits, seven benefits' - these two are the same in meaning.

Diṭṭheva dhamme paṭikacca aññaṃ ārādhetīti arahattaṃ ārādhento imasmiṃyeva attabhāve ārādheti, tañca kho paṭikacca, asampatteyeva maraṇakāleti attho.

'In this very life, he attains final knowledge early' means that while attaining arahantship, he attains it in this very existence, and that too early, before the time of death arrives.

Atha maraṇakāleti atha maraṇassa āsannakāle.

'Or at the time of death' means at the time close to death.'

Antarāparinibbāyīti yo āyuvemajjhaṃ anatikkamitvā parinibbāyati, so tividho hoti.

An attainer of Nibbāna in the interval' is of three types among those who attain Nibbāna without exceeding the middle of the life span.

Kappasahassāyukesu tāva avihesu nibbattitvā eko nibbattadivaseyeva arahattaṃ pāpuṇāti. No ce nibbattadivase pāpuṇāti, paṭhamassa pana kappasatassa matthake pāpuṇāti. Ayameko antarāparinibbāyī.

First, among those reborn in Aviha heaven with a lifespan of a thousand aeons, one attains arahantship on the very day of rebirth. If not on the day of rebirth, then at the end of the first hundred aeons. This is the first type of attainer of Nibbāna in the interval.

Aparo evaṃ asakkonto dvinnaṃ kappasatānaṃ matthake pāpuṇāti, ayaṃ dutiyo. Aparo evampi asakkonto catunnaṃ kappasatānaṃ matthake pāpuṇāti, ayaṃ tatiyo antarāparinibbāyī.

Another, unable to do so, attains it at the end of two hundred aeons. This is the second type. Yet another, unable even to do this, attains it at the end of four hundred aeons. This is the third type of attainer of Nibbāna in the interval."

Pañcamaṃ pana kappasataṃ atikkamitvā arahattaṃ patto upahaccaparinibbāyī nāma hoti. Atappādīsupi eseva nayo.

However, one who attains arahantship after passing the fifth hundred aeons is called an 'upahaccaparinibbāyī' (attainer of Nibbāna upon landing). The same method applies in Atappa and other realms.

Yattha katthaci uppanno pana sasaṅkhārena sappayogena arahattaṃ patto sasaṅkhāraparinibbāyī nāma, asaṅkhārena appayogena patto asaṅkhāraparinibbāyī nāma.

One who attains arahantship with exertion and effort, wherever reborn, is called a 'sasaṅkhāraparinibbāyī' (attainer with exertion). One who attains it without exertion and effort is called an 'asaṅkhāraparinibbāyī' (attainer without exertion).

Avihādīsupi nibbatto tattha yāvatāyukaṃ ṭhatvā uparūpari nibbattitvā akaniṭṭhaṃ patto uddhaṃsoto akaniṭṭhagāmī nāma.

One who is reborn in Aviha or other realms, stays there for the full lifespan, is reborn progressively higher, and reaches Akaniṭṭha is called an 'uddhaṃsoto akaniṭṭhagāmī' (one who goes upstream to Akaniṭṭha).

Imasmiṃ pana ṭhāne aṭṭhacattārīsa anāgāmino kathetabbā. Avihesu hi tayo antarāparinibbāyī, eko upahaccaparinibbāyī, eko uddhaṃsoto akaniṭṭhagāmīti pañca honti. Te asaṅkhāraparinibbāyino pañca, sasaṅkhāraparinibbāyino pañcāti dasa honti, tathā atappādīsu.

In this context, forty-eight types of non-returners should be discussed. In Aviha, there are five: three antarāparinibbāyī, one upahaccaparinibbāyī, and one uddhaṃsoto akaniṭṭhagāmī. These become ten when divided into five asaṅkhāraparinibbāyī and five sasaṅkhāraparinibbāyī.

Akaniṭṭhesu pana uddhaṃsoto natthi, tasmā tattha cattāro sasaṅkhāraparinibbāyī, cattāro asaṅkhāraparinibbāyīti aṭṭhāti evaṃ aṭṭhacattālīsa honti.

The same applies in Atappa and other realms. In Akaniṭṭha, there is no uddhaṃsoto, so there are only eight: four sasaṅkhāraparinibbāyī and four asaṅkhāraparinibbāyī. Thus, there are forty-eight in total.

Tesaṃ uddhaṃsoto akaniṭṭhagāmī sabbajeṭṭho ceva hoti sabbakaniṭṭho ca. Kathaṃ? So hi soḷasakappasahassāyukattā āyunā sabbesaṃ jeṭṭho, sabbapacchā arahattaṃ pāpuṇīti sabbesaṃ kaniṭṭho.

Among these, the uddhaṃsoto akaniṭṭhagāmī is both the eldest and the youngest. How? He is the eldest in lifespan, living for sixteen thousand aeons, but the youngest in attaining arahantship, being the last to do so.

Imasmiṃ sutte apubbaṃ acarimaṃ ekacittakkhaṇikā nānālakkhaṇā arahattamaggassa pubbabhāgavipassanā bojjhaṅgā kathitā.

 

In this sutta, the enlightenment factors are described as occurring simultaneously (not before, not after) in a single moment of consciousness, with distinct characteristics, as part of the preliminary insight leading to the path of arahantship.

 

4. Vatthasuttavaṇṇanā

 

185. Catutthe satisambojjhaṅgo iti ce me hotīti satisambojjhaṅgoti evaṃ ce mayhaṃ hoti. Appamāṇoti me hotīti appamāṇoti evaṃ me hoti. Susamāraddhoti suparipuṇṇo.

"185. In the fourth [discourse], 'If it occurs to me that there is the mindfulness factor of enlightenment' means if it occurs to me that there is the mindfulness factor of enlightenment. 'It occurs to me that it is immeasurable' means it occurs to me that it is immeasurable. 'Well undertaken' means fully perfected.

Tiṭṭhatīti ettha aṭṭhahākārehi satisambojjhaṅgo tiṭṭhati – uppādaṃ anāvajjitattā anuppādaṃ āvajjitattā satisambojjhaṅgo tiṭṭhati, pavattaṃ, appavattaṃ, nimittaṃ, animittaṃ saṅkhāre anāvajjitattā, visaṅkhāraṃ āvajjitattā satisambojjhaṅgo tiṭṭhatīti.

'It stands' means here the mindfulness factor of enlightenment stands in eight ways – it stands due to not adverting to arising, due to adverting to non-arising, due to not adverting to occurrence, due to adverting to non-occurrence, due to not adverting to the sign, due to adverting to the signless, due to not adverting to formations, due to adverting to the unformed.

Imehi aṭṭhahākārehi tiṭṭhatīti thero jānāti, vuttākāraviparīteheva aṭṭhahākārehi cavantaṃ cavatīti pajānāti. Sesabojjhaṅgesupi eseva nayo.

The Elder knows that it stands in these eight ways, and he understands that it falls away by the eight ways opposite to those mentioned. The same method applies to the other factors of enlightenment.

Iti imasmiṃ sutte therassa phalabojjhaṅgā kathitā. Yadā hi thero satisambojjhaṅgaṃ sīsaṃ katvā phalasamāpattiṃ samāpajjati, tadā itare cha tadanvayā honti. Yadā dhammavicayādīsu aññataraṃ, tadāpi sesā tadanvayā hontīti evaṃ phalasamāpattiyaṃ attano ciṇṇavasitaṃ dassento thero imaṃ suttaṃ kathesīti.

Thus, in this sutta, the Elder's fruition factors of enlightenment are explained. For when the Elder enters the attainment of fruition making the mindfulness factor of enlightenment the head, then the other six follow it. When he makes investigation of states or any other the head, then too the rest follow it. Thus showing his mastery of the attainment of fruition, the Elder spoke this sutta.

Note: The Elder means Sāriputta Thera.

 

5. Bhikkhusuttavaṇṇanā

5. Commentary for Discourse of Monk

186. Pañcame bodhāya saṃvattantīti bujjhanatthāya saṃvattanti. Kiṃ bujjhanatthāya? Maggena asaṅkhataṃ nibbānaṃ, paccavekkhaṇāya katakiccataṃ, maggena vā kilesaniddāto pabujjhanatthāya, phalena pabujjhanabhāvatthāyātipi vuttaṃ hoti. Tenevettha nibbānasacchikiriyā kilesapahānapaccavekkhaṇāti sabbaṃ dassitaṃ.

In the fifth [discourse], "they lead to enlightenment" means they lead to the purpose of awakening. What is the purpose of awakening? The meaning is: By the path, it is the unconditioned Nibbana; by reflection, it is the state of having done what is to be done; or by the path, it is for the purpose of awakening from the sleep of defilements; by the fruition, it is said to be for the state of being awakened. Therefore, here everything is shown: the realization of Nibbana, the abandoning of defilements, and reflection.

 

6-7. Kuṇḍaliyasuttādivaṇṇanā

 

6-7. Commentary on the Kundaliya Sutta, etc.

 

187-188. Chaṭṭhe ārāmanissayīti ārāmaṃ nissāya vasanabhāvena ārāmanissayī. Parisāvacaroti parisāya avacaro. Parisaṃ nāma bālāpi, paṇḍitāpi osaranti, yo pana parappavādaṃ madditvā attano vādaṃ dīpetuṃ sakkoti, ayaṃ parisāvacaro nāma. Ārāmena ārāmanti ārāmeneva ārāmaṃ anucaṅkamāmi, na bāhirenāti attho.

 

187-188. In the sixth [discourse], “dependent on parks” means one who dwells depending on parks. “Frequenter of assemblies” means one who moves in assemblies. An assembly is approached by both fools and wise, but one who can crush others’ doctrines and illuminate one’s own doctrine is called a frequenter of assemblies. “From park to park” means I walk from one park to another park, not outside;

Uyyānena uyyānanti etthāpi eseva nayo. Aññena vā ārāmena pavisitvā aññaṃ ārāmaṃ, aññena uyyānena aññaṃ uyyānanti ayamettha attho.

Itivādappamokkhānisaṃsanti ‘‘ evaṃ pucchā hoti, evaṃ vissajjanaṃ, evaṃ gahaṇaṃ, evaṃ nibbeṭhana ’’ nti iminā nayena itivādo hoti itivādappamokkhoti etaṃ ānisaṃsaṃ. Upārambhānisaṃsanti ‘‘ ayaṃ pucchāya doso, ayaṃ vissajjane ’’ ti evaṃ vādadosānisaṃsaṃ.

The same applies to “from pleasure garden to pleasure garden”. Or it means entering one park from another park, one pleasure garden from another pleasure garden. “For the sake of release from such talk” means for the benefit of release from talk such as “the question is like this, the answer is like this, the understanding is like this, the explanation is like this”. “For the sake of finding fault” means for the benefit of finding faults in doctrines, such as “this is the fault in the question, this is the fault in the answer”.

Kathaṃ bhāvito ca, kuṇḍaliya, indriyasaṃvaroti satthā ‘‘ ettakaṃ ṭhānaṃ paribbājakena pucchitaṃ, idāni pucchituṃ na sakkotī ’’ ti ñatvā ‘‘ na tāva ayaṃ desanā yathānusandhiṃ gatā. Idāni naṃ yathānusandhiṃ pāpessāmī ’’ ti sayameva pucchanto imaṃ desanaṃ ārabhi.

How, Kundaliya, is restraint of the senses developed?” The Teacher, knowing that “the wanderer has asked this much, now he cannot ask further,” and thinking “This teaching has not yet reached its proper conclusion. Now I will bring it to its proper conclusion,” began this discourse by asking himself.

Tattha manāpaṃ nābhijjhatīti iṭṭhārammaṇaṃ nābhijjhāyati. Nābhihaṃsatīti na sāmisāya tuṭṭhiyā abhihaṃsati. Tassa ṭhito ca kāyo hoti, ṭhitaṃ cittaṃ ajjhattanti tassa nāmakāyo ca cittañca gocarajjhatte ṭhitaṃ hoti. Susaṇṭhitanti kammaṭṭhānavasena suṭṭhu saṇṭhitaṃ. Suvimuttanti kammaṭṭhānavimuttiyā suvimuttaṃ. Amanāpanti aniṭṭhārammaṇaṃ. Na maṅku hotīti tasmiṃ na maṅku hoti. Appatiṭṭhitacittoti kilesavasena aṭṭhitacitto. Adīnamānasoti domanassavasena adīnacitto. Abyāpannacetasoti dosavasena apūticitto.

Here, “does not covet the agreeable” means he does not covet a desirable object. “Does not dislike” means he does not dislike with material pleasure. “His body stands still, his mind stands still internally” means his mind-body and consciousness stand still in the internal sense-spheres (internal object). “Well composed” means well established by way of meditation. “Well liberated” means well liberated by liberation through meditation. “Disagreeable” means an undesirable object. “Is not depressed” means he is not depressed by that. “Unestablished mind” means a mind not established due to defilements. “Untroubled mind” means a mind untroubled by displeasure. “Undefiled mind” means a mind not putrid with hatred.

Note: Sub-commentary explains that: Nābhihaṃsatīti na abhitussati. (not very delighted).

 Internal sense-spheres is not very clear. It refers to the gocara (field) which means object inside the body. It actually means taking the body as the object.

 

Evaṃ bhāvito kho, kuṇḍaliya, indriyasaṃvaro evaṃ bahulīkato tīṇi sucaritāni paripūretīti ettha evaṃ sucaritapūraṇaṃ veditabbaṃ – imesu tāva chasu dvāresu aṭṭhārasa duccaritāni honti. Kathaṃ?

“Thus developed, Kundaliya, restraint of the senses.  When much cultivated. It  fulfils the three kinds of good conduct.” Here, the fulfillment  of good conduct should be understood as follows – in these six sense doors, there are eighteen kinds of misconduct. How?

Cakkhudvāre tāva iṭṭhārammaṇe āpāthagate kāyaṅgavācaṅgāni acopetvā tasmiṃ ārammaṇe lobhaṃ uppādentassa manoduccaritaṃ hoti. Lobhasahagatena cittena ‘‘ aho vatidaṃ iṭṭhaṃ kantaṃ manāpa ’’ nti bhaṇantassa vacīduccaritaṃ, tadeva hatthena parāmasantassa kāyaduccaritaṃ. Sesadvāresupi eseva nayo.

At the eye-door, when a desirable object comes into view, without moving body or speech, if one generates greed for that object, it becomes mental misconduct. Speaking with a mind accompanied by greed, saying “Oh, how desirable, lovely, and pleasing this is,” becomes verbal misconduct. Touching the same object with the hand becomes bodily misconduct. The same method applies to the other sense doors.

Ayaṃ pana viseso – sotadvārasmiñhi saddārammaṇassa vatthubhūtaṃ saṅkhapaṇavāditūriyabhaṇḍaṃ anāmāsaṃ āmasantassa, ghānadvāre gandhārammaṇassa vatthubhūtaṃ gandhamālādiṃ, jivhādvāre rasārammaṇassa vatthubhūtaṃ macchamaṃsādiṃ, kāyadvāre phoṭṭhabbārammaṇassa vatthubhūtaṃ vatthatūlakapāvārādiṃ, manodvāre paññattivasena dhammārammaṇabhūtaṃ sappitelamadhuphāṇitādiṃ āmasantassa kāyaduccaritaṃ veditabbaṃ. Saṅkhepato panettha chasu dvāresu kāyavītikkamo kāyaduccaritaṃ, vacīvītikkamo vacīduccaritaṃ, manovītikkamo manoduccaritanti tīṇeva duccaritāni honti.

But there is this distinction – at the ear-door, touching untouchable musical instruments like conch shells and drums that are the basis for sound objects; at the nose-door, touching garlands and such that are the basis for smell objects; at the tongue-door, touching fish, meat, and such that are the basis for taste objects; at the body-door, touching cloth, cotton, blankets and such that are the basis for tangible objects; at the mind-door, touching ghee, oil, honey, sugar and such that are the basis for mental objects by way of concepts – these should be understood as bodily misconduct. In brief, in these six doors, transgression by body is bodily misconduct, transgression by speech is verbal misconduct, and transgression by mind is mental misconduct – thus there are only three kinds of misconduct.

Ayaṃ pana bhikkhu attano bhāvanāpaṭisaṅkhāne ṭhito imāni duccaritāni sucaritaṃ katvā vipariṇāmeti. Kathaṃ? Cakkhudvāre tāva iṭṭhārammaṇe āpāthagate kāyaṅgavācaṅgāni acāletvā rūpārammaṇaṃ vipassanaṃ paṭṭhāpayato manosucaritaṃ hoti, vipassanāsahagatena cittena khayadhammaṃ vayadhammanti bhaṇantassa vacīsucaritaṃ, ‘‘ anāmāsabhaṇḍaṃ eta ’’ nti anāmasantassa kāyasucaritaṃ. Sesadvāresupi eseva nayo.

However, this bhikkhu, established in his own meditative reflection, transforms these misconducts into good conduct. How? At the eye-door, when a desirable object comes into view, without moving body or speech, establishing insight meditation on the visual object becomes mental good conduct. Speaking with a mind accompanied by insight, saying “This is subject to decay and dissolution,” becomes verbal good conduct. Not touching it, thinking “This is an untouchable object,” becomes bodily good conduct. The same method applies to the other sense doors.

Evaṃ imāni vitthārato aṭṭhārasa sucaritāni honti. Saṅkhepato panetthāpi chasu dvāresu kāyasaṃvaro kāyasucaritaṃ, vacīsaṃvaro vacīsucaritaṃ, manosaṃvaro manosucaritanti tīṇeva sucaritāni honti. Evaṃ indriyasaṃvaro tīṇi sucaritāni paripūretīti veditabbo. Ettāvatā sīlānurakkhitaṃ indriyasaṃvarasīlaṃ kathitaṃ.

Thus, in detail, there are eighteen kinds of good conduct. In brief, in these six doors, restraint of body is bodily good conduct, restraint of speech is verbal good conduct, and restraint of mind is mental good conduct – thus there are only three kinds of good conduct. Thus, it should be understood that restraint of the senses ubbabh the three kinds of good conduct. To this extent, the virtue of sense restraint that protects morality has been explained.

Kāyaduccaritaṃ pahāyātiādīsu tividhaṃ kāyaduccaritaṃ, catubbidhaṃ vacīduccaritaṃ, tividhaṃ manoduccaritaṃ. Tassa paṭipakkhavasena kāyasucaritādīni veditabbāni. Ettāvatā kāyasaṃvaravacīsaṃvarehi pātimokkhasīlaṃ, manosaṃvarena tīṇi sīlānīti catupārisuddhisīlaṃ kathitaṃ hoti.

In the phrase ‘having abandoned bodily misconduct’ and so forth, there are three kinds of bodily misconduct, four kinds of verbal misconduct, and three kinds of mental misconduct. Their opposites should be understood as bodily good conduct and so forth. To this extent, the Patimokkha virtue is explained by bodily and verbal restraint, and the three kinds of virtue by mental restraint, thus the fourfold purification of virtue has been

sakale pana imasmiṃ sutte sucaritamūlakā satipaṭṭhānā lokuttaramissakā, sattannaṃ bojjhaṅgānaṃ mūlabhūtā satipaṭṭhānā pubbabhāgā, tepi satipaṭṭhānamūlakā bojjhaṅgā pubbabhāgāva. vijjāvimuttimūlakā pana lokuttarāva kathitāti veditabbā. sattamaṃ uttānameva.

In this entire sutta, the foundations of mindfulness rooted in good conduct are mixed with the supramundane, the foundations of mindfulness that are the basis for the seven factors of enlightenment are preliminary, and those factors of enlightenment rooted in the foundations of mindfulness are also preliminary. But those rooted in knowledge and liberation should be understood as purely supramundane. The seventh is clear in itself.

 

8. Upavānasuttavaṇṇanā

 

189. Aṭṭhame paccattanti attanāva. Yonisomanasikārāti yoniso manasikārena. Ārabbhamānovāti kurumānoyeva. Suvimuttanti kammaṭṭhānavimuttiyā suṭṭhu vimuttaṃ. Aṭṭhiṃkatvāti atthaṃ karitvā, atthiko hutvāti vuttaṃ hoti.

8. Commentary on the Upavāna Sutta
189. In the eighth [sutta], "paccattaṃ" means "by oneself." "Yonisomanasikārā" means "through wise attention." "Ārabbhamānova" means "while making effort." "Suvimuttaṃ" means "well liberated through the liberation of meditation practice." "Aṭṭhiṃkatvā" is said to mean "having made it the goal" or "having become interested in it."

9. Paṭhamauppannasuttavaṇṇanā

190. Navame nāññatra tathāgatassa pātubhāvāti tathāgatassa pātubhāvaṃ vinā na aññasmiṃ kāle uppajjantīti attho.

9. Commentary on the First Uppanna Sutta
190. In the ninth [sutta], "nāññatra tathāgatassa pātubhāvā" means that they do not arise at any other time except during the appearance of a Tathāgata.

10. Dutiyauppannasuttavaṇṇanā

10. Commentary on the Second Uppanna Sutta

191. Dasame nāññatra sugatavinayāti sugatovādaṃ vinā na uppajjantīti.
191. In the tenth [sutta], "nāññatra sugatavinayā" means that they do not arise except through the discipline (or teaching) of the Well-Gone One.

Note: Vada is a speech or saying. Teaching is a better choice.

 

2. Gilānavaggo

 

Chapter on the Sick

1-3. Pāṇasuttādivaṇṇanā

1-3. Commentary on the Pāṇasutta and others

192-194. Dutiyavaggassa paṭhame cattāro iriyāpathe kappentīti yesaṃ cattāro iriyāpathā atthi, tesaṃyeva vasenetaṃ vuttaṃ. Sīlaṃ nissāyāti catupārisuddhisīlaṃ nissayaṃ katvā. Satta bojjhaṅgeti sahavipassanake maggabojjhaṅge. Dutiyatatiyāni uttānatthāneva.

192-194. In the first sutta of the second chapter, "those who maintain the four postures" refers to those who have the four postures. This is said based on them. "Relying on virtue" means making the four purities of virtue as a support. "Seven factors of enlightenment" refers to the path factors of enlightenment along with insight. The second and third are clear in meaning.

4-10. Paṭhamagilānasuttādivaṇṇanā

4-10. Commentary on the First Gilānasutta and others

195-201. Catutthe tathā pahīno cāyasmato mahākassapassa so ābādho ahosīti therassa kira imaṃ bojjhaṅgabhāvanaṃ sādhukaṃ suṇantassa etadahosi ‘‘ mayhaṃ pabbajitadivasato sattame divase saccāni paṭivijjhantassa ime bojjhaṅgā pātubhūtā ’’ ti. Athassa ‘‘ niyyānikaṃ vata satthusāsana ’’ nti cintayato lohitaṃ pasīdi, upādārūpaṃ visuddhaṃ ahosi, pokkharapatte patitaudakabindu viya sarīrato rogo vinivattitvā gato. Tena vuttaṃ ‘‘ tathā pahīno cāyasmato mahākassapassa so ābādho ahosī ’’ ti. Pañcamachaṭṭhesupi eseva nayo. Imesaṃ pana tiṇṇampi janānaṃ pabbatapāde pupphitavisarukkhavātasamphassena uppanno mandasītajaro ābādhoti veditabbo. Sesaṃ sabbattha uttānamevāti.

195-201. In the fourth, "Thus that ailment of Venerable Mahākassapa was abandoned" truly means that while the Elder was listening well to this meditation on the enlightenment factors, he thought, "These enlightenment factors appeared to me on the seventh day after my ordination when I penetrated the truths." Then, thinking "The Teacher's instruction is indeed leading to liberation," his blood became clear, his body became pure, and the disease left his body like a drop of water falling from a lotus leaf. Therefore, it is said, "Thus that ailment of Venerable Mahākassapa was abandoned." The same method applies to the fifth and sixth suttas. It should be understood that for these three people, the ailment was a mild cold fever caused by the touch of wind from a poisonous flowering tree at the foot of a mountain. Everything else is plainly understood in all cases.

3. Udāyivaggo

 

Chapter of Udāyi

1-2. Bodhāyasuttādivaṇṇanā

1-2. Commentary on the Bodhāya Sutta and others

 

202-203. Tatiyavaggassa paṭhame kittāvatā nu kho, bhante, bojjhaṅgāti vuccantīti bhante, kittakena nu kho bujjhanakaaṅgā nāma vuccantīti pucchati. Bodhāya saṃvattantīti bujjhanatthāya saṃvattanti. Imasmiṃ sutte missakabojjhaṅgā kathitā. Dutiye dhammaparicchedo kathito.

202-203. In the first sutta of the third chapter, "Venerable sir, to what extent are they called factors of enlightenment?" means he asks, "Venerable sir, to what extent are they called factors of awakening?" "They conduce to awakening" means they conduce to the purpose of awakening. In this sutta, mixed factors of enlightenment[1] are discussed. In the second, the analysis of phenomena is discussed.

3-5. Ṭhāniyasuttādivaṇṇanā

3-5. Commentary on the Ṭhāniya Sutta and others

204-206. Tatiye kāmarāgaṭṭhāniyānanti kāmarāgassa kāraṇabhūtānaṃ ārammaṇadhammānaṃ. Byāpādaṭṭhāniyādīsupi eseva nayo. Sakalañhi idaṃ suttaṃ ārammaṇeneva kathitaṃ. Paṭhamavaggassa dutiyasutte vuttaparicchedopettha labbhateva. Catutthe missakabojjhaṅgā kathitā. Pañcame aparihāniye dhammeti aparihānikare sabhāvadhamme.

204-206. In the third, "bases for sensual lust" refers to the object-phenomena that are causes of sensual lust. The same method applies to the bases for ill-will and so on. Indeed, this whole sutta is explained in terms of objects. The analysis mentioned in the second sutta of the first chapter is also obtained here. In the fourth, mixed factors of enlightenment are discussed. In the fifth, "non-declining states" means intrinsic qualities that prevent decline.

6-7. Taṇhakkhayasuttādivaṇṇanā

6-7. Commentary on the Taṇhakkhaya Sutta and others

207-208. Chaṭṭhe etadavocāti ‘‘ imissaṃ parisati nisinno udāyitthero nāma anusandhikusalo bhikkhu atthi, so maṃ pucchissatīti bhagavatā osāpitadesanaṃ ñatvā desanānusandhiṃ ghaṭessāmī ’’ ti pucchanto etaṃ avoca. Vipulantiādi sabbaṃ subhāvitattaṃ sandhāya vuttaṃ. Subhāvito hi satisambojjhaṅgo vipulo ca mahaggato ca appamāṇo ca abyāpajjo ca nāma hoti.

207-208. In the sixth, "he said this" means he said this, questioning thus: "In this assembly, there is a monk named Elder Udāyi skilled in connecting discourses. Knowing that the Blessed One has concluded his teaching, he will ask me, and I will connect the discourse." "Extensive" and so on are all said with reference to being well-developed. For the well-developed mindfulness factor of enlightenment is called extensive, exalted, immeasurable, and non-afflicting.

So hi patthaṭattā vipulo, mahantabhāvaṃ gatattā mahaggato, vaḍḍhipamāṇattā appamāṇo, nīvaraṇānaṃ dūrībhāvena byāpādarahitattā abyāpajjho nāma hoti. Taṇhāya pahānā kammaṃ pahīyatīti yaṃ taṇhāmūlakaṃ kammaṃ uppajjeyya, taṃ taṇhāpahānena pahīyati. Kammassa pahānā dukkhanti yampi kammamūlakaṃ vaṭṭadukkhaṃ uppajjeyya, taṃ kammapahānena pahīyati. Taṇhakkhayādayo taṇhādīnaṃyeva khayā, atthato panetehi nibbānaṃ kathitanti veditabbaṃ. Sattamaṃ uttānameva.

It is extensive due to its pervasiveness, exalted due to its greatness, immeasurable due to its growth, and non-afflicting due to the remoteness of hindrances and without ill-will. "With the abandoning of craving, kamma is abandoned" means whatever kamma rooted in craving which might arise is abandoned with the abandoning of craving. "With the abandoning of kamma, suffering [is abandoned]" means whatever cyclic suffering rooted in kamma which might ariseis abandoned with the abandoning of kamma. The destruction of craving and so on means to the destruction of craving  and others, that is why in terms of meaning, Nibbāna is explained by these. The seventh is clear.

8. Nibbedhabhāgiyasuttavaṇṇanā

8. Commentary on the Discourse Conductive to Penetration

209. Aṭṭhame nibbedhabhāgiyanti nibbijjhanakoṭṭhāsiyaṃ. Satisambojjhaṅgaṃ bhāvitenāti satisambojjhaṅgena bhāvitena, satisambojjhaṅgaṃ vā bhāvetvā ṭhitena, evamettha maggabojjhaṅgā missakā. Tehi bhāvitaṃ, te vā bhāvetvā ṭhitaṃ cittaṃ nibbattitalokuttarameva. Tampi pana magganissitaṃ katvā missakameva kathetuṃ vaṭṭati.

209. In the eighth, "conducive to penetration" means pertaining to the portion of penetration. "By one who has developed the mindfulness factor of enlightenment" means by one who has developed the mindfulness factor of enlightenment, or by one who existed after developing it. Thus here is mixture of the path and factor of enlightenment. “The mind that is developed by them, or having developed them, stands [in a state that has] produced the supramundane." However, it is fitting to speak of it as mixed, making it dependent on the path.

9. Ekadhammasuttavaṇṇanā

9. Commentary on the Ekadhamma Sutta

210. Navame saṃyojanavinibandhāti saṃyojanasaṅkhātā vinibandhā. Ajjhosānāti pariniṭṭhapetvā gahaṇā.

210. In the ninth, "fetters and bonds" means bonds called fetters. "Adherence" means grasping after thorough fixation.

10. Udāyisuttavaṇṇanā

10. Commentary on the Udāyi Sutta

211. Dasame abahukatoti akatabahumāno. Ukkujjāvakujjanti ettha ukkujjaṃ vuccati udayo, avakujjaṃ vayoti udayabbayavasena parivattento sammasantoti dīpeti. Dhammo ca me, bhante, abhisamitoti vipassanādhammo abhisamāgato. Maggoti vipassanāmaggova. Sace hi thero tasmiṃ samaye sotāpanno, upari tiṇṇaṃ maggānaṃ atthāya, sace anāgāmī, arahattamaggassa atthāya ayaṃ vipassanā veditabbā. Tathā tathā viharantanti tena tenākārena viharantaṃ. Tathattāyāti tathābhāvāya. Khīṇā jātītiādīhi tathattāyāti adhippetaṃ tathābhāvaṃ dasseti. Paccavekkhaṇatthāya upanīyatīti hi ettha adhippāyo, taṃ dassento evamāha. Sesaṃ sabbattha uttānamevāti.

211. In the tenth, "not much done" means not having done much honor. "Turning upwards and downwards" here means he explains contemplating by turning over in terms of rise and fall, where "upwards" is called arising and "downwards" is fall. "The Dhamma, venerable sir, has been realized by me" means the insight-dhamma has been realized. "Path" means just the insight path. If the Elder was a stream-enterer at that time, this insight should be understood for the sake of the three higher paths; if he is a non-returner, this insight is for the sake of the path of arahantship. "Living in such and such a way" means living in this and that manner. "For such a state" means for such a condition. By "birth is destroyed" and so on, he shows the intended such state. For the intention here is "it is brought near for the purpose of reviewing," showing this, he speaks thus.  The rest is clear everywhere.

Udāyivaggo.

End of Chapter of Udāyi.

 

 

4. Nīvaraṇavaggo

 

Chapter on Hindrances

 

3-4. Upakkilesasuttādivaṇṇanā

3-4. Commentary on the Upakkilesa Sutta and others

214-215. Catutthavaggassa tatiye na ca pabhassaranti na ca pabhāvantaṃ. Pabhaṅgu cāti pabhijjanasabhāvaṃ. Ayoti kāḷalohaṃ. Ṭhapetvā idha vuttāni cattāri avasesaṃ lohaṃ nāma. Sajjhūti rajataṃ. Cittassāti catubhūmakacittassa. Lokiyassa tāva upakkileso hotu, lokuttarassa kathaṃ hotīti? Uppajjituṃ appadānena. Yadaggena hi uppajjituṃ na denti, tadaggeneva te lokiyassāpi lokuttarassāpi upakkilesā nāma honti. Pabhaṅgu cāti ārammaṇe cuṇṇavicuṇṇabhāvūpagamanena bhijjanasabhāvaṃ. Anāvaraṇā anīvaraṇāti kusaladhamme na āvarantīti anāvaraṇā, na nīvaranti na paṭicchādentīti anīvaraṇā. Cetaso anupakkilesāti catubhūmakacittassa anupakkilesā.

214-215. In the third of the fourth chapter, "not bright" means not shining. "Brittle" means having the nature of breaking. "Iron" means black metal. Except for the four mentioned here, the rest is called metal. "Silver" means silver. "Of mind" means of the mind belonging to the four planes. How can there be defilements of the worldly, let alone the supramundane? By not allowing them to arise. To the extent that they don't allow arising, to that extent they are called defilements of both worldly and supramundane. "Brittle" means having the nature of breaking by becoming fragmented in the object. "Non-obstructing, non-hindering" means not obstructing wholesome states, not hindering, not concealing. "Non-defilements of mind" means non-defilements of the mind belonging to the four planes.

8. Āvaraṇanīvaraṇasuttavaṇṇanā

8. Commentary on the Āvaraṇanīvaraṇa Sutta

219. Aṭṭhame paññāya dubbalīkaraṇāti paññāya mandabhāvakarā. Nīvaraṇānañhi abhiṇhuppāde sati antarantarā uppajjamānā paññā dubbalā hoti mandā avisadā.

Pañca nīvaraṇā tasmiṃ samaye na honti. Sattabojjhaṅgā tasmiṃ samaye bhāvanāpāripūriṃ gacchantīti ariyasāvakassa hi sappāyadhammassavanaṃ suṇantassa pañca nīvaraṇā dūre honti. So sace tasmiṃyeva ṭhāne visesaṃ nibbattetuṃ sakkoti, evamassa satta bojjhaṅgā bhāvanāpāripūriṃ gacchanti. No ce sakkoti, tato vuṭṭhāya rattiṭṭhānadivāṭṭhānaṃ gato tameva pītiṃ avijahanto pañca nīvaraṇe vikkhambhetvā visesaṃ nibbattessati. Tattha asakkontopi yāva sattadivasabbhantarā tameva pītiṃ avijahanto nīvaraṇe vikkhambhetvā visesaṃ nibbattessatīti idaṃ sandhāyetaṃ vuttaṃ. Dhammassavanavasena sakiṃ pītipāmojjapakkhiyā paṭiladdhabojjhaṅgā hi kammārāmatādīni āgamma nassanti, tathārūpaṃ pana utusappāyādiṃ labhitvā puna uppajjantāpi tasmiṃ samaye bhāvanāpāripūriṃ gacchanti icceva vuccati.

219. In the eighth, "weakening of wisdom" means causing dullness of wisdom. For when hindrances arise frequently, the wisdom that arises intermittently becomes weak, dull, and unclear. The five hindrances are not present at that time. The seven factors of enlightenment go to fulfillment of development at that time. For when a noble disciple listens to suitable Dhamma, the five hindrances are far away. If he can produce distinction right there, thus his seven factors of enlightenment go to fulfillment of development. If not, having risen from there and gone to his day or night dwelling, not abandoning that joy, suppressing the five hindrances, he will produce distinction. Even if unable there, up to seven days, not abandoning that joy, suppressing the hindrances, he will produce distinction. This is said with reference to this. For the factors of enlightenment obtained through joy and gladness by listening to the Dhamma once perish due to delight in work, etc., but having obtained suitable climate, etc., they arise again and are said to go to fulfillment of development at that time.

9. Rukkhasuttavaṇṇanā

9. Commentary on the Rukkha Sutta

220. Navame ajjhāruhāti abhiruhanakā. Kacchakoti aṭṭhikacchako. Kapitthanoti makkaṭathanasadisaphalo vijātapilakkho.

220. In the ninth, "climbers" means those that climb up. "Kacchaka" means thorny acacia. "Kapitthana" means a wild fig tree with fruit like monkey's breasts.

10. Nīvaraṇasuttavaṇṇanā

10. Commentary on the Nīvaraṇa Sutta

221. Dasame andhakaraṇāti andhabhāvakaraṇā. Acakkhukaraṇāti paññācakkhussa akaraṇā. Paññānirodhikāti paññāya nirodhanā. Vighātapakkhiyāti dukkhapakkhikā. Anibbānasaṃvattanikāti nibbānatthāya asaṃvattanikā. Sesaṃ sabbattha uttānatthameva. Sakalepi imasmiṃ vagge missakabojjhaṅgāva kathitāti.

221. In the tenth, "making blind" means causing blindness. "Making without eyes" means not making the eye of wisdom. "Obstructing wisdom" means obstructing wisdom. "On the side of distress" means on the side of suffering. "Not conducive to Nibbāna" means not conducive to the purpose of Nibbāna. The rest has obvious meaning in all places. In this entire chapter, only mixed factors of enlightenment are discussed.

Nīvaraṇavaggo.

End of Chapter of Hindrances

 

5. Cakkavattivaggo

Chapter on the Wheel-Turning Monarch

1. Vidhāsuttavaṇṇanā

1. Commentary on the Vidhā Sutta

222. Pañcamavaggassa paṭhame tisso vidhāti tayo mānakoṭṭhāsā, mānoyeva vā. Tathā tathā vidahanato hi mānova vidhāti vuccati.

222. In the first of the fifth chapter, "three conceits" means three divisions of conceit, or just conceit. Indeed, it is called 'measure' because it measures in various ways.

2. Cakkavattisuttavaṇṇanā

2. Commentary on the Cakkavatti Sutta

223. Dutiye rañño, bhikkhave, cakkavattissāti ettha attano sirisampattiyā rājati, catūhi vā saṅgahavatthūhi lokaṃ rañjetīti rājā, tassa rañño. ‘‘ Pavattatu bhavaṃ cakkaratana ’’ nti puññānubhāvena abbhuggatāya vācāya codento cakkaṃ vattetīti cakkavattī, tassa cakkavattissa. Pātubhāvāti pātubhāvena. Sattannanti gaṇanaparicchedo. Ratanānanti paricchinnaatthadassanaṃ. Vacanattho panettha ratijananaṭṭhena ratanaṃ. Apica –

223. In the second, "of a wheel-turning monarch, monks" means of a king who rules by his own glory or who delights the world with the four bases of sympathy, “of that king”. "Wheel-turner" (cakkavattī) means one who turns the wheel, urging with the voice arisen through the power of merit, "Let the noble wheel-treasure turn." - “of the wheel-turner” -"Appearance" means “by appearance”. "Of seven" is a delimited by counting. "Treasures" shows the limited meaning [of worldly treasure not spiritual things]. The word meaning here is "treasure" in the sense of producing delight. Also:

 

‘‘ Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ;

Anomasattaparibhogaṃ, ratanaṃ tena vuccatī ’’ ti.

"Honored, of great value, incomparable, rare to see,
Used by extraordinary beings, therefore it's called a treasure."

 

Cakkaratanassa ca nibbattakālato paṭṭhāya aññaṃ devaṭṭhānaṃ nāma na hoti, sabbeva gandhapupphādīhi tasseva pūjañca abhivādanādīni ca karontīti cittīkataṭṭhena ratanaṃ. Cakkaratanassa ca ‘‘ ettakaṃ nāma dhanaṃ agghatī ’’ ti aggho natthi, iti mahagghaṭṭhenāpi ratanaṃ. Cakkaratanañca aññehi loke vijjamānaratanehi asadisanti atulaṭṭhena ratanaṃ. Yasmā pana yasmiṃ kappe buddhā uppajjanti, tasmiṃyeva cakkavattino, buddhā ca kadāci karahaci uppajjanti, tasmā dullabhadassanaṭṭhena ratanaṃ. Tadetaṃ jātirūpakulaissariyādīhi anomassa uḷārasattasseva uppajjati, na aññassāti anomasattaparibhogaṭṭhenāpi ratanaṃ. Yathā ca cakkaratanaṃ, evaṃ sesānipīti. Tena vuttaṃ –

From the time of the appearance of the Wheel Treasure, there is no other place of worship; everyone offers worship and pays homage to it alone with fragrances, flowers, and so on. Thus, it is a treasure in the sense of being honored. For the Wheel Treasure, there is no price saying "it is worth this much wealth," thus it is a treasure in the sense of being of great value. The Wheel Treasure is incomparable with other existing treasures in the world, thus it is a treasure in the sense of being incomparable. Moreover, because in whatever aeon Buddhas arise, in that same aeon wheel-turning monarchs appear, and Buddhas arise only occasionally, therefore it is a treasure in the sense of being rare to see. This arises only for an extraordinary, noble being endowed with birth, appearance, family, sovereignty, and so on, not for others. Thus, it is a treasure in the sense of being used by extraordinary beings. And as with the Wheel Treasure, so too with the rest. Therefore it is said:

 

‘‘ Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ;Anomasattaparibhogaṃ, ratanaṃ tena vuccatī ’’ ti.

Honored, of great value, incomparable, rare to see,
Used by extraordinary beings, therefore it's called a treasure."

Pātubhāvo hotīti nibbatti hoti. Tatrāyaṃ yojanā – cakkavattissa pātubhāvā sattannaṃ ratanānaṃ pātubhāvoti ayuttaṃ. Uppannañhi cakkaṃ vattetvā so cakkavattī nāma hotīti nāyuttaṃ. Kasmā? Cakkavattananiyamāpekkhatāya. Yo hi niyamena cakkaṃ vattessati, so paṭisandhito pabhuti ‘‘ cakkavatti pātubhūto ’’ ti vattabbataṃ āpajjati. Laddhanāmassa ca purisassa mūluppattivacanatopi yuttamevetaṃ. Yo hi esa cakkavattīti laddhanāmo sattaviseso, tassa paṭisandhisaṅkhāto pātubhāvoti ayamettha attho.

"Appearance" means birth or arising. Here's the explanation: It's not appropriate to say "from the appearance of the wheel-turning monarch comes the appearance of the seven treasures." For it's not fitting to say he becomes known as a wheel-turning monarch after turning the arisen wheel. Why? Through looking/consideration at the fixed law of turning of the wheel.

For one who will certainly turn the wheel should be said to have "appeared as a wheel-turning monarch" from the moment of rebirth-linking. This is indeed appropriate, even from the perspective of the original statement about a person who has been given a name. For this special being who has gained the name "wheel-turning monarch," his appearance means his rebirth-linking. This is the meaning here.

Tassa hi pātubhāvā ratanāni pātubhavanti. Pātubhūtehi pana tehi saddhiṃ paripakke puññasambhāre so saṃyujjati, tadā lokassa tesu pātubhāvacittaṃ uppajjati. Bahulavacanato cāpi yuttamevetaṃ. Yadā hi lokassa tesu pātubhāvasaññā uppajjati, tadā ekameva paṭhamaṃ, pacchā itarāni cha pātubhavantīti bahulavacanato cāpi etaṃ yuttaṃ. Pātubhāvassa ca atthabhedatopi yuttamevetaṃ. Na kevalañhi pātubhūtameva pātubhāvo, pātubhāvayatīti pātubhāvo. Ayaṃ pātubhāvassa atthabhedo.

For from his appearance, the treasures appear. When they have appeared, he is joined with the fully ripened accumulation of merit, at that time, the manifested mind about them appear. This is also fitting from the perspective of plural usage. For when the world's perception of their appearance arises, then one appears first, and afterwards the other six appear, so it's fitting from the plural usage too. It's also fitting from the difference in meaning of "appearance." For appearance is not just what has appeared, but what causes to appear. This is the difference in meaning of appearance.

Yasmā yo so puññasambhāro rājānaṃ cakkavattiṃ paṭisandhivasena pātubhāvayati, tasmā rañño cakkavattissa pātubhāvā. Na kevalañhi cakkavattiyeva, imāni pana satta ratanānipi pātubhavantīti ayamettha attho. Yatheva hi so puññasambhāro rañño janakahetu, evaṃ ratanānampi pariyāyena upanissayahetūti yuttamevetaṃ ‘‘ rañño, bhikkhave, cakkavattissa pātubhāvā sattannaṃ ratanānaṃ pātubhāvo hotī ’’ ti.

Because that accumulation of merit causes the wheel-turning king to appear through rebirth-linking, therefore it's from the appearance of the wheel-turning king. For not only the wheel-turning monarch, but these seven treasures also appear - this is the meaning here. Just as that accumulation of merit is the generative cause for the king, so too it's the supporting cause for the treasures in turn. Therefore, it's fitting to say, "Monks, from the appearance of a wheel-turning monarch comes the appearance of seven treasures."

 

Idāni tesaṃ ratanānaṃ sarūpavasena dassanatthaṃ katamesaṃ sattannaṃ cakkaratanassātiādimāha. Tattha cakkaratanassātiādīsu ayaṃ saṅkhepādhippāyo – dvisahassadīpaparivārānaṃ catunnaṃ mahādīpānaṃ sirivibhavaṃ gahetvā dātuṃ samatthassa cakkaratanassa pātubhāvo hoti, tathā purebhattameva sāgarapariyantaṃ pathaviṃ anupariyāyanasamatthassa vehāsaṅgamassa hatthiratanassa, tādisasseva assaratanassa, caturaṅgasamannāgatepi andhakāre yojanappamāṇaṃ andhakāraṃ vidhamitvā ālokadassanasamatthassa maṇiratanassa, chabbidhaṃ dosaṃ vivajjetvā manāpacārino itthiratanassa, yojanappamāṇe padese antopathavigatānaṃ nidhīnaṃ dassanasamatthassa gahapatiratanassa, aggamahesiyā kucchimhi nibbattitvā sakalarajjānusāsanasamatthassa jeṭṭhaputtasaṅkhātassa pariṇāyakaratanassa ca pātubhāvo hotīti. Ayamettha saṅkhepo. Vitthārato pana tesaṃ cakkaratanādīnaṃ pātubhāvavidhānaṃ mahāsudassanādīsu suttesu āgatameva. Atthopissa tesaṃ vaṇṇanāya saṃvaṇṇitoyeva.

Now, to show the nature of these treasures, he begins with "Which seven? The wheel treasure..." Here's a brief explanation of the wheel treasure and others:

The wheel treasure appears, capable of bestowing the glory and wealth of the four great continents surrounded by two thousand islands. Similarly, there appears the elephant treasure, capable of circumambulating the earth to the ocean's edge before breakfast; the horse treasure, similar to the elephant; the gem treasure, capable of dispelling darkness for a league even in four-fold darkness and showing light; the woman treasure, of pleasing conduct, avoiding six kinds of faults; the householder treasure, capable of seeing treasures buried within the earth for the area of a league; and the adviser treasure, born in the chief queen's womb, capable of governing the entire kingdom, known as the eldest son. This is the summary here. The detailed account of the appearance of these treasures like the wheel treasure is found in suttas like the Mahāsudassana. Its meaning has also been explained in their commentaries.

 

Satisambojjhaṅgaratanassātiādīsu sarikkhakatā evaṃ veditabbā – yatheva hi cakkavattino cakkaratanaṃ sabbaratanānaṃ purecaraṃ, evaṃ satisambojjhaṅgaratanaṃ sabbesaṃ catubhūmakadhammānaṃ purecaranti, purecaraṇaṭṭhena cakkavattirañño cakkaratanasadisaṃ hoti. Cakkavattino ca ratanesu mahākāyūpapannaṃ accuggataṃ vipulaṃ mahantaṃ hatthiratanaṃ, idampi dhammavicayasambojjhaṅgaratanaṃ mahantaṃ dhammakāyūpapannaṃ accuggataṃ vipulaṃ mahantanti hatthiratanasadisaṃ hoti.

The similarity in the treasures of the enlightenment factors, starting with mindfulness, should be understood as follows: Just as the wheel treasure of the wheel-turning monarch is foremost among all treasures, so too the mindfulness enlightenment factor treasure is foremost among all four-plane phenomena. Thus, it is similar to the wheel treasure of the wheel-turning king in being foremost. Among the treasures of the wheel-turning monarch, the elephant treasure is endowed with a great body, very tall, broad, and large. Similarly, this investigation-of-phenomena enlightenment factor treasure is great, endowed with the Dhamma body, very tall, broad, and large. Thus, it is similar to the elephant treasure.

Cakkavattino assaratanaṃ sīghaṃ lahu javaṃ, idampi vīriyasambojjhaṅgaratanaṃ sīghaṃ lahu javanti imāya sīghalahujavatāya assaratanasadisaṃ hoti. Cakkavattino maṇiratanaṃ andhakāraṃ vidhamati, ālokaṃ dasseti, idampi pītisambojjhaṅgaratanaṃ tāya ekantakusalattā kilesandhakāraṃ vidhamati, sahajātapaccayādivasena ñāṇālokaṃ dassetīti iminā andhakāravidhamanaālokadassanabhāvena maṇiratanasadisaṃ hoti.

The horse treasure of the wheel-turning monarch is swift, light, and fast. Similarly, this energy enlightenment factor treasure is swift, light, and fast. Thus, it is similar to the horse treasure in its swiftness, lightness, and speed. The gem treasure of the wheel-turning monarch dispels darkness and shows light. Similarly, this rapture enlightenment factor treasure, being exclusively wholesome, dispels the darkness of defilements and shows the light of knowledge through conascence condition and so forth. Thus, it is similar to the gem treasure in its nature of dispelling darkness and showing light.

Cakkavattino itthiratanaṃ kāyacittadarathaṃ paṭipassambheti, pariḷāhaṃ vūpasameti. Idampi passaddhisambojjhaṅgaratanaṃ kāyacittadarathaṃ paṭipassambheti, pariḷāhaṃ vūpasametīti itthiratanasadisaṃ hoti. Cakkavattino gahapatiratanaṃ icchiticchitakkhaṇe dhanadānena vikkhepaṃ pacchinditvā cittaṃ ekaggaṃ karoti, idampi samādhisambojjhaṅgaratanaṃ yathicchitādivasena appanaṃ sampādeti, vikkhepaṃ pacchinditvā cittaṃ ekaggaṃ karotīti gahapatiratanasadisaṃ hoti. Cakkavattino ca pariṇāyakaratanaṃ sabbatthakiccasampādanena appossukkataṃ karoti. Idampi upekkhāsambojjhaṅgaratanaṃ cittuppādaṃ līnuddhaccato mocetvā payogamajjhatte ṭhapayamānaṃ appossukkataṃ karotīti pariṇāyakaratanasadisaṃ hoti. Iti imasmiṃ sutte catubhūmako sabbasaṅgāhikadhammaparicchedo kathitoti veditabbo.

The woman treasure of the wheel-turning monarch allays bodily and mental distress and calms fever. Similarly, this tranquility enlightenment factor treasure allays bodily and mental distress and calms fever. Thus, it is similar to the woman treasure.

The householder treasure of the wheel-turning monarch cuts off distraction by giving wealth at desired moments and makes the mind one-pointed. Similarly, this concentration enlightenment factor treasure produces absorption as desired and so forth, cuts off distraction, and makes the mind one-pointed. Thus, it is similar to the householder treasure.

The adviser treasure of the wheel-turning monarch brings about effortlessness through accomplishing all duties. Similarly, this equanimity enlightenment factor treasure, freeing the mind from sloth and restlessness and establishing it in neutrality of application, brings about effortlessness. Thus, it is similar to the adviser treasure.

Therefore, it should be understood that in this sutta, the all-inclusive enumeration of four-plane phenomena is discussed.

 

4-10. Duppaññasuttādivaṇṇanā

 

225-231. Catutthe eḷamūgoti mukhena vācaṃ nicchāretuṃ sakkontopi dosehi mūgo asampannavacano. Sesaṃ sabbattha uttānatthamevāti.

4-10. Commentary on the Duppaññasutta and others

225-231. In the fourth sutta, "eḷamūga" (dumb) means one who, though able to produce speech with the mouth, is mute due to defects, having imperfect speech. The rest everywhere has a clear meaning.

Cakkavattivaggo.

The end of the Chapter of Wheel-turning Monarch.

 

 

 6. Sākacchavaggo

 

6. Chapter on Discussion

 

1. Āhārasuttavaṇṇanā: Commentary on the Discourse on Nutriment

 

232. Chaṭṭhavaggassa paṭhame ayamāhāro anuppannassa vā satisambojjhaṅgassa uppādāyātiādīsu ayaṃ purimanayato viseso. Na kevalañhi satisambojjhaṅgādīnaṃ ete vuttappakārāva uppādāya, uppannānaṃ vā bhāvanāya pāripūriyā paccayā honti, aññepi pana evaṃ veditabbā.

232. In the first sutta of the sixth chapter, regarding "this nutriment is for the arising of the unarisen mindfulness enlightenment factor" and so on, this is the distinction from the previous method. Not only are these mentioned factors conditions for the arising, development, and fulfillment of the mindfulness enlightenment factor and others, but others should also be understood similarly.

Aparepi hi cattāro dhammā satisambojjhaṅgassa uppādāya saṃvattanti satisampajaññaṃ muṭṭhassatipuggalaparivajjanatā upaṭṭhitassatipuggalasevanatā tadadhimuttatāti. Abhikkantādīsu hi sattasu ṭhānesu satisampajaññena, bhattanikkhittakākasadise muṭṭhassatipuggale parivajjanena, tissadattattheraabhayattherādisadise upaṭṭhitassatipuggale sevanena, ṭhānanisajjādīsu satisamuṭṭhāpanatthaṃ ninnapoṇapabbhāracittatāya ca satisambojjhaṅgo uppajjati. Evaṃ catūhi kāraṇehi uppannassa panassa arahattamaggena bhāvanāpāripūrī hoti.

Four other things lead to the arising of the mindfulness enlightenment factor: mindfulness and clear comprehension, avoiding persons of confused mindfulness, associating with persons of established mindfulness, and inclination towards it. The mindfulness enlightenment factor arises through mindfulness and clear comprehension in seven instances such as going forward; by avoiding persons with confused mindfulness, like crows that have dropped their food; by associating with persons of established mindfulness, like the Elders Tissadatta and Abhaya; and by inclining, bending, and tending the mind towards arousing mindfulness in postures such as standing and sitting. Thus arisen through these four causes, its development reaches fulfillment through the path of Arahantship.

Satta dhammā dhammavicayasambojjhaṅgassa uppādāya saṃvattanti – paripucchakatā vatthuvisadakiriyā indriyasamattapaṭipādanā duppaññapuggalaparivajjanā paññavantapuggalasevanā gambhīrañāṇacariyapaccavekkhaṇā tadadhimuttatāti. Tattha paripucchakatāti khandhadhātuāyatanaindriyabalabojjhaṅgamaggaṅgajhānaṅgasamathavipassanānaṃ atthasannissitaparipucchābahulatā.

Seven things lead to the arising of the investigation-of-phenomena enlightenment factor: inquiring nature, purification of the basis, balancing of faculties, avoiding unwise persons, associating with wise persons, reflection on the sphere of profound knowledge,[2] and inclination towards it. Here, "inquiring nature" means frequenceinquiring about the meaning related to aggregates, elements, sense bases, faculties, powers, enlightenment factors, path factors, jhana factors, tranquility, and insight.

Vatthuvisadakiriyāti ajjhattikabāhirānaṃ vatthūnaṃ visadabhāvakaraṇaṃ. Yadā hissa kesanakhalomāni dīghāni honti, sarīraṃ vā ussannadosañceva sedamalamakkhitañca, tadā ajjhattikavatthu avisadaṃ hoti aparisuddhaṃ. Yadā pana cīvaraṃ jiṇṇaṃ kiliṭṭhaṃ duggandhaṃ hoti, senāsanaṃ vā uklāpaṃ, tadā bāhiravatthu avisadaṃ hoti aparisuddhaṃ.

"Purification of the basis" means making internal and external bases clean. When one's hair, nails, and body hair are long, or when the body is full of humors and smeared with sweat and dirt, the internal basis becomes unclear and impure. When the robe is old, dirty, and smelly, or the dwelling is filthy, the external basis becomes unclear and impure.

Tasmā kesādichedanena uddhaṃvirecanaadhovirecanādīhi sarīrasallahukabhāvakaraṇena ucchādananahāpanena ca ajjhattikavatthu visadaṃ kātabbaṃ. Sūcikammadhovanarajanaparibhaṇḍakaraṇādīhi bāhiravatthu visadaṃ kātabbaṃ. Etasmiñhi ajjhattikabāhire vatthumhi avisade uppannesu cittacetasikesu ñāṇampi avisadaṃ aparisuddhaṃ hoti aparisuddhāni dīpakapallakavaṭṭitelāni nissāya uppannadīpasikhāya obhāso viya. Visade pana ajjhattikabāhire vatthumhi uppannesu cittacetasikesu ñāṇampi visadaṃ hoti parisuddhāni dīpakapallakavaṭṭitelāni nissāya uppannadīpasikhāya obhāso viya. Tena vuttaṃ – ‘‘ vatthuvisadakiriyā dhammavicayasambojjhaṅgassa uppādāya saṃvattatī ’’ ti.

Therefore, the internal basis should be made clean by cutting hair etc., by making the body light through purgatives, emetics, etc., and by rubbing and bathing. The external basis should be made clean by sewing, washing, dyeing, and mending robes, etc. When the internal and external bases are unclear, the knowledge arising in the mind and mental factors becomes unclear and impure, like the light of a lamp's flame depending on impure lamp dish, wick, and oil. But when the internal and external bases are clear, the knowledge arising in the mind and mental factors becomes clear, like the light of a lamp's flame depending on pure lamp dish, wick, and oil. Thus it is said, "Purification of the basis contributes to the arising of the investigation-of-phenomena enlightenment factor."

Indriyasamattapaṭipādanā nāma saddhādīnaṃ indriyānaṃ samabhāvakaraṇaṃ. Sace hissa saddhindriyaṃ balavaṃ hoti, itarāni mandāni, tato vīriyindriyaṃ paggahakiccaṃ, satindriyaṃ upaṭṭhānakiccaṃ, samādhindriyaṃ avikkhepakiccaṃ, paññindriyaṃ dassanakiccaṃ kātuṃ na sakkoti. Tasmā taṃ dhammasabhāvapaccavekkhaṇena vā, yathā vā manasikaroto balavaṃ jātaṃ, tathā amanasikaraṇena hāpetabbaṃ. Vakkalittheravatthu cettha nidassanaṃ. Sace pana vīriyindriyaṃ balavaṃ hoti, atha neva saddhindriyaṃ adhimokkhakiccaṃ kātuṃ sakkoti, na itarāni itarakiccabhedaṃ. Tasmā taṃ passaddhādibhāvanāya hāpetabbaṃ. Tatthāpi soṇattherassa vatthu dassetabbaṃ. Evaṃ sesesupi ekassa balavabhāve sati itaresaṃ attano kiccesu asamatthatā veditabbā.

"Balancing of faculties" means making the faculties such as faith and others equal. If one's faith faculty is strong and the others are weak, then the energy faculty cannot perform its function of exertion, the mindfulness faculty cannot perform its function of establishing, the concentration faculty cannot perform its function of non-distraction, and the wisdom faculty cannot perform its function of seeing. Therefore, it should be reduced either by reflecting on the intrinsic nature of phenomena or by not giving attention to how it became strong. The story of Elder Vakkali is an example here. If the energy faculty is strong, then the faith faculty cannot perform its function of resolution, nor can the others perform their respective functions. Therefore, it should be reduced by developing tranquility and so forth. Here too, the story of Elder Soṇa should be shown. Similarly, when one is strong, the inability of others to perform their own functions should be understood in the remaining cases as well.

Visesato panettha saddhāpaññānaṃ samādhivīriyānañca samataṃ pasaṃsanti. Balavasaddho hi mandapañño mudhappasanno hoti, avatthusmiṃ pasīdati. Balavapañño pana mandasaddho kerāṭikapakkhaṃ bhajati, bhesajjasamuṭṭhito viya rogo atekiccho hoti. Cittuppādamatteneva kusalaṃ hotīti atidhāvitvā dānādīni akaronto niraye uppajjati. Ubhinnaṃ samatāya vatthusmiṃyeva pasīdati. Balavasamādhiṃ pana mandavīriyaṃ samādhissa kosajjapakkhattā kosajjaṃ abhibhavati. Balavavīriyaṃ mandasamādhiṃ vīriyassa uddhaccapakkhattā uddhaccaṃ abhibhavati. Samādhi pana vīriyena saṃyojito kosajje patituṃ na labhati, vīriyaṃ samādhinā saṃyojitaṃ uddhacce patituṃ na labhati. Tasmā tadubhayaṃ samaṃ kātabbaṃ. Ubhayasamatāya hi appanā hoti.

Especially here, they praise the balance of faith and wisdom, and of concentration and energy. For one with strong faith but weak wisdom is easily pleased, having confidence without basis. But one with strong wisdom and weak faith tends towards the crafty side, becoming as incurable as a disease caused by medicine. Thinking that mere arising of a thought is wholesome, he runs to extremes and, not doing acts of charity and so on, is reborn in hell. When both are balanced, one has confidence only in what is worthy. Strong concentration with weak energy is overcome by laziness because concentration sides with laziness. Strong energy with weak concentration is overcome by restlessness because energy sides with restlessness. But concentration yoked with energy cannot fall into laziness, and energy yoked with concentration cannot fall into restlessness. Therefore, both should be made equal. For absorption occurs through the equality of both.

Api ca samādhikammikassa balavatīpi saddhā vaṭṭati. Evaṃ saddahanto okappento appanaṃ pāpuṇissati. Samādhipaññāsu pana samādhikammikassa ekaggatā balavatī vaṭṭati. Evañhi so appanaṃ pāpuṇāti. Vipassanākammikassa paññā balavatī vaṭṭati. Evañhi so lakkhaṇapaṭivedhaṃ pāpuṇāti. Ubhinnaṃ pana samatāyapi appanā hotiyeva.

Moreover, for one practicing concentration, even strong faith is beneficial. Thus, believing and trusting, one will attain absorption. In concentration and wisdom, for one practicing concentration, strong one-pointedness is beneficial. For in this way, one attains absorption. For one practicing insight, strong wisdom is beneficial. For in this way, one attains penetration of characteristics. However, absorption occurs even with the balance of both.

Sati pana sabbattha balavatī vaṭṭati. Sati hi cittaṃ uddhaccapakkhikānaṃ saddhāvīriyapaññānaṃ vasena uddhaccapātato, kosajjapakkhikena ca samādhinā kosajjapātato rakkhati. Tasmā sā loṇadhūpanaṃ viya sabbabyañjanesu, sabbakammikaamacco viya ca sabbarājakiccesu sabbattha icchitabbā. Tenāha ‘‘ sati ca pana sabbatthikā vuttā bhagavatā. Kiṃ kāraṇā? Cittañhi satipaṭisaraṇaṃ, ārakkhapaccupaṭṭhānā ca sati, na vinā satiyā cittassa paggahaniggaho hotī ’’ ti.

Mindfulness, however, is beneficial everywhere. For mindfulness protects the mind from falling into restlessness due to faith, energy, and wisdom, which tend towards restlessness, and from falling into laziness due to concentration, which tends towards laziness. Therefore, it should be desired everywhere, like salt seasoning in all curries, and like a minister for all duties in all the king's affairs. Hence it is said: "Mindfulness, indeed, has been stated by the Blessed One to be useful everywhere. Why? Because the mind takes mindfulness as its refuge, and mindfulness has the characteristic of protection. There is no exerting and restraining of the mind without mindfulness."

Duppaññapuggalaparivajjanā nāma khandhādibhede anogāḷhapaññānaṃ dummedhapuggalānaṃ ārakā parivajjanaṃ. Paññavantapuggalasevanā nāma samapaññāsalakkhaṇapariggāhikāya udayabbayapaññāya samannāgatapuggalasevanā. Gambhīrañāṇacariyapaccavekkhaṇā nāma gambhīresu khandhādīsu pavattāya gambhīrapaññāya pabhedapaccavekkhaṇā. Tadadhimuttatā nāma ṭhānanisajjādīsu dhammavicayasambojjhaṅgasamuṭṭhāpanatthaṃ ninnapoṇapabbhāracittatā. Evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūrī hoti.

"Avoiding unwise persons" means keeping far away from foolish people who lack deep understanding in the analysis of aggregates and so forth. "Associating with wise persons" means associating with those endowed with balanced wisdom that comprehends the characteristics of rise and fall. "Reflecting on profound knowledge courses" means reflecting on the divisions of profound wisdom that occurs regarding deep subjects such as the aggregates. "Inclination towards it" means having a mind sloping, tending, and inclining towards arousing the enlightenment factor of investigation of states in all postures such as standing and sitting. When it has arisen thus, its development reaches fulfillment by the path of Arahantship.

Ekādasa dhammā vīriyasambojjhaṅgassa uppādāya saṃvattanti – apāyabhayapaccavekkhaṇatā, ānisaṃsadassāvitā, gamanavīthipaccavekkhaṇatā, piṇḍapātāpacāyanatā, dāyajjamahattapaccavekkhaṇatā, satthumahattapaccavekkhaṇatā, jātimahattapaccavekkhaṇatā, sabrahmacārimahattapaccavekkhaṇatā, kusītapuggalaparivajjanatā, āraddhavīriyapuggalasevanatā, tadadhimuttatāti.

Eleven things lead to the arising of the enlightenment factor of energy:

1. Reflecting on the dangers of the lower realms
2. Seeing the benefits of energy
3. Reflecting on the path of travel
4. Honoring alms-food
5. Reflecting on the greatness of the heritage
6. Reflecting on the greatness of the Teacher
7. Reflecting on the greatness of lineage
8. Reflecting on the greatness of one's spiritual companions
9. Avoiding lazy people
10. Associating with people of aroused energy
11. Inclination towards it.

Tattha ‘‘ nirayesu pañcavidhabandhanakammakāraṇato paṭṭhāya mahādukkhaṃ anubhavanakālepi, tiracchānayoniyaṃ jālakhipanakumīnādīhi gahitakālepi, pājanakaṇṭakādippahāratunnassa pana sakaṭavahanādikālepi, pettivisaye anekānipi vassasahassāni ekaṃ buddhantarampi khuppipāsāhi āturībhūtakālepi, kālakañcikaasuresu saṭṭhihatthaasītihatthappamāṇena aṭṭhicammamatteneva attabhāvena vātātapādidukkhānubhavanakālepi na sakkā vīriyasambojjhaṅgaṃ uppādetuṃ. Ayameva te bhikkhu kālo ’’ ti evaṃ apāyabhayaṃ paccavekkhantassāpi vīriyasambojjhaṅgo uppajjati.

Therein, the enlightenment factor of energy arises even for one reflecting on the dangers of the lower realms thus: "Even when experiencing great suffering in the hells, starting from the five-fold binding torture; even when caught in nets and traps in the animal realm; even when pierced by goads and carrying carts as an animal; even when afflicted by hunger and thirst for many thousands of years, even for the interval between Buddhas, in the realm of hungry ghosts; even when experiencing the suffering of wind and heat with a body consisting of mere bones and skin sixty or eighty cubits tall as an Kāḷalañcika Asura - at these times one cannot arouse the enlightenment factor of energy. Now is the time for you, monk."

‘‘Na sakkā kusītena navalokuttaradhammaṃ laddhuṃ, āraddhavīriyeneva sakkā ayamānisaṃso vīriyassā ’’ ti evaṃ ānisaṃsadassāvinopi uppajjati. ‘‘ Sabbabuddha-paccekabuddha-mahāsāvakeheva gatamaggo te gantabbo. So ca na sakkā kusītena gantu ’’ nti evaṃ gamanavīthiṃ paccavekkhantassāpi uppajjati.

It  also arises for one seeing the benefits thus: "The nine supramundane states cannot be attained by the lazy, only by one with aroused energy. This is the benefit of energy." It also arises for one reflecting on the path of travel thus: "The path traveled by all Buddhas, Paccekabuddhas, and great disciples ought to be traveled by you. And that cannot be traveled by the lazy."

‘‘ Ye taṃ piṇḍapātādīhi upaṭṭhahanti, ime te manussā neva ñātakā, na dāsakammakarā, nāpi ‘ taṃ nissāya jīvissāmā ’ ti te paṇītāni piṇḍapātādīni denti. Atha kho attano kārānaṃ mahapphalataṃ paccāsīsamānā denti. Satthārāpi ‘‘ ayaṃ ime paccaye paribhuñjitvā kāyadaḷhibahulo sukhaṃ viharissatī ’’ ti na evaṃ sampassatā tuyhaṃ paccayā anuññātā, atha kho ‘‘ ayaṃ ime paribhuñjamānova samaṇadhammaṃ katvā vaṭṭadukkhato muccissatī ’ ti te paccayā anuññātā, so dāni tvaṃ kusīto viharanto na taṃ piṇḍaṃ apacāyissasi, āraddhavīriyasseva hi piṇḍapātāpacāyanaṃ nāma hotī ’’ ti evaṃ piṇḍapātāpacāyanaṃ paccavekkhantassāpi uppajjati mahāmittattherassa viya.

It also arises for one reflecting on the honoring of alms-food, like in the case of Elder Mahāmitta, thus: "Those who support you with alms-food and other requisites are neither your relatives nor your servants, nor do they give you excellent alms-food thinking 'We will live depending on you.' Rather, they give expecting great fruit for their deeds. The Teacher too did not allow you these requisites thinking 'This one, having used these requisites, will live at ease with a strong body.' Rather, they were allowed thinking 'This one, using these, will practice the ascetic's duty and be freed from the suffering of the round of existence.' Now, living lazily, you will not honor that alms-food. For honoring of alms-food is only for one with aroused energy."

Thero kira kassakaleṇe nāma paṭivasati. Tasseva gocaragāme ekā mahāupāsikā theraṃ puttaṃ katvā paṭijaggati. Sā ekadivasaṃ araññaṃ gacchantī dhītaraṃ āha – ‘‘ amma, asukasmiṃ ṭhāne purāṇataṇḍulā, asukasmiṃ khīraṃ, asukasmiṃ sappi, asukasmiṃ phāṇitaṃ, tava bhātikassa ayyamittassa āgatakāle bhattaṃ pacitvā khīrasappiphāṇitehi saddhiṃ dehi, tvañca bhuñjeyyāsi, ahaṃ pana hiyyo pakkaṃ pārivāsikabhattaṃ kañjiyena bhuttāmhī ’’ ti. ‘‘ Divā kiṃ bhuñjissasi, ammā ’’ ti? ‘‘ Sākapaṇṇaṃ pakkhipitvā kaṇataṇḍulehi ambilayāguṃ pacitvā ṭhapehi, ammā ’’ ti.

It is said that the Elder lived in a cave called Kassaka. In his alms village, a great female lay follower cared for the Elder as if he were her son. One day, as she was going to the forest, she said to her daughter, "Dear, there are old rice grains in such and such a place, milk in another, ghee in another, and molasses in another. When your brother Venerable Mitta comes, cook a meal and give it to him with milk, ghee, and molasses. You should eat too. As for me, I ate yesterday's leftover meal with gruel." "What will you eat during the day, mother?" she asked. "Cook some sour gruel with vegetable leaves and broken rice, and keep it for me, dear," she replied.

Thero cīvaraṃ pārupitvā pattaṃ nīharantova taṃ saddaṃ sutvā attānaṃ ovadi ‘‘ mahāupāsikā kira kañjiyena pārivāsikabhattaṃ bhuñjitvā divāpi kaṇapaṇṇambilayāguṃ bhuñjissati, tuyhaṃ atthāya pana purāṇataṇḍulādīni ācikkhati, taṃ nissāya kho panesā neva khettaṃ na vatthuṃ na bhattaṃ na vatthaṃ paccāsīsati, tisso pana sampattiyo patthayamānā deti, tvaṃ etissā tā sampattiyo dātuṃ sakkhissasi, na sakkhissasīti, ayaṃ kho pana piṇḍapāto tayā sarāgena sadosena samohena na sakkā gaṇhitu ’’ nti

The Elder, while putting on his robe and taking out his bowl, heard this conversation and admonished himself: "The great lay follower, it seems, will eat sour gruel with vegetable leaves and broken rice even during the day, after having eaten leftover food with gruel. But for your sake, she points out old rice and other items. Depending on you, she doesn't expect fields, property, food, or clothing. She gives, wishing for the three attainments. Will you be able to give her those attainments or not? This alms food cannot be accepted by you with lust, hatred, and delusion."

pattaṃ thavikāya pakkhipitvā gaṇṭhikaṃ muñcitvā nivattitvā kassakaleṇameva gantvā pattaṃ heṭṭhāmañce, cīvaraṃ cīvaravaṃse ṭhapetvā ‘‘ arahattaṃ apāpuṇitvā na nikkhamissāmī ’’ ti vīriyaṃ adhiṭṭhahitvā nisīdi. Dīgharattaṃ appamatto hutvā nivutthabhikkhu vipassanaṃ vaḍḍhetvā purebhattameva arahattaṃ patvā vikasamānamiva padumaṃ mahākhīṇāsavo sitaṃ karontova nikkhami. Leṇadvāre rukkhamhi adhivatthā devatā –

Saying this, he put the bowl in its bag, untied the knot, turned back, and went to the Kassaka cave. He placed the bowl under the bed, hung the robe on the robe-rack, and sat down, resolving, "I will not leave without attaining Arahantship. "Dwelling diligently for a long time, the monk developed insight and attained Arahantship even before the meal time. Like a blossoming lotus, the great canker-free one emerged with a smile. The deity residing in the tree at the cave entrance uttered this exulted utterance:

‘‘ Namo te purisājañña, namo te purisuttama;

Yassa te āsavā khīṇā, dakkhiṇeyyosi mārisā ’’ ti. –

"Homage to you, O thoroughbred among men!
Homage to you, O supreme among men!
Your cankers are destroyed,
You are worthy of offerings, O venerable one!"

Udānaṃ udānetvā ‘‘ bhante, piṇḍāya paviṭṭhānaṃ tumhādisānaṃ arahantānaṃ bhikkhaṃ datvā mahallakitthiyo dukkhā muccissantī ’’ ti āha. Thero uṭṭhahitvā dvāraṃ vivaritvā kālaṃ olokento ‘‘ pātoyevā ’’ ti ñatvā pattacīvaraṃ ādāya gāmaṃ pāvisi.

"Venerable sir, by giving alms to arahants like yourself who have entered for alms-round, old women will be freed from suffering," he said. The Elder, after rising,opening the door, looking at the time and knowing "It is early morning," took his bowl and robe and entered the village.

Dārikāpi bhattaṃ sampādetvā ‘‘ idāni me bhātā āgamissati, idāni āgamissatī ’’ ti dvāraṃ olokayamānā nisīdi. Sā there gharadvāraṃ sampatte pattaṃ gahetvā sappiphāṇitayojitassa khīrapiṇḍapātassa pūretvā hatthe ṭhapesi. Thero ‘‘ sukhaṃ hotū ’’ ti anumodanaṃ katvā pakkāmi. Sāpi taṃ olokayamānāva aṭṭhāsi. Therassa hi tadā ativiya parisuddho chavivaṇṇo ahosi, vippasannāni indriyāni, mukhaṃ bandhanā muttatālapakkaṃ viya ativiya virocittha.

The girl, having prepared the meal, sat looking at the door, thinking, "Now my brother will come, now he will come." When the Elder arrived at the house door, she took the bowl, filled it with milk-rice mixed with ghee and molasses, and placed it in his hands. The Elder said, "May you be happy," gave his blessing, and departed. She stood there watching him. At that time, the Elder's complexion was exceptionally pure, his faculties were very clear, and his face shone exceedingly, like a ripe palm fruit released from its stem.

Mahāupāsikā araññato āgantvā ‘‘ kiṃ, amma, bhātiko te āgato ’’ ti pucchi. Sā sabbaṃ taṃ pavattiṃ ārocesi. Upāsikā ‘‘ ajja me puttassa pabbajitakiccaṃ matthakaṃ patta ’’ nti ñatvā ‘‘ abhiramati te, amma, bhātā buddhasāsane, na ukkaṇṭhatī ’’ ti āha.

The great lay follower, returning from the forest, asked, "Dear, did your brother come?" She related all that had happened. The lay follower, realizing, "Today my son has fulfilled his duty as a monk," said, "Your brother, dear, delights in the Buddha's teaching; he does not yearn [for lay life]."

‘‘ Mahantaṃ kho panetaṃ satthudāyajjaṃ, yadidaṃ satta ariyadhanāni nāma, taṃ na sakkā kusītena gahetuṃ. Yathā hi vippaṭipannaṃ puttaṃ mātāpitaro ‘ ayaṃ amhākaṃ aputto ’ ti paribāhiraṃ karonti, so tesaṃ accayena dāyajjaṃ na labhati, evaṃ kusītopi idaṃ ariyadhanadāyajjaṃ na labhati, āraddhavīriyova labhatī ’’ ti dāyajjamahattaṃ paccavekkhatopi uppajjati.

It also arises for one reflecting on the greatness of the heritage thus: "This heritage of the Teacher, namely the seven noble treasures, cannot be taken by the lazy. Just as parents exclude a misbehaving son, saying 'This is not our son,' and he does not receive the inheritance after their passing, so too the lazy one does not receive this noble treasure inheritance; only one with aroused energy receives it."

‘‘ Mahā kho pana te satthā, satthuno hi te mātukucchismiṃ paṭisandhiggahaṇakālepi abhinikkhamanepi abhisambodhiyampi dhammacakkappavattana-yamakapāṭihāriya-devorohana-āyusaṅkhāravossajjanesupi parinibbānakālepi dasasahassilokadhātu akampittha. Yuttaṃ nu kho te evarūpassa satthu sāsane pabbajitvā kusītena bhavitu ’’ nti evaṃ satthumahattaṃ paccavekkhatopi uppajjati.

It also arises for one reflecting on the greatness of the Teacher thus: "Great indeed is your Teacher. At the time of your Teacher's conception, birth, great renunciation, enlightenment, turning of the Wheel of Dhamma, the twin miracle, the descent from the deva world, the relinquishing of the life force, and at his final Nibbana, the ten-thousand world system shook. Is it fitting for you, having gone forth in such a Teacher's dispensation, to be lazy?"

‘‘ Jātiyāpi tvaṃ idāni na lāmakajātiko, asambhinnāya mahāsammatapaveṇiyā āgataukkākarājavaṃse jātosi, suddhodanamahārājassa ca mahāmāyādeviyā ca nattā, rāhulabhaddassa kaniṭṭho, tayā nāma evarūpena jinaputtena hutvā na yuttaṃ kusītena viharitu ’’ nti evaṃ jātimahattaṃ paccavekkhatopi uppajjati.

It also arises for one reflecting on the greatness of birth thus: "You are now not of inferior birth. You are born in the unbroken lineage of the Great Elect, came in the royal line of Okkāka, the grandson of King Suddhodana and Queen Mahāmāyā, the younger brother of Rāhula. It is not fitting for you, being such a son of the Conqueror, to live lazily."

‘‘ Sāriputtamoggallānā ceva asīti mahāsāvakā ca vīriyeneva lokuttaradhammaṃ paṭivijjhiṃsu. Tvaṃ pana etesaṃ sabrahmacārīnaṃ maggaṃ paṭipajjasi, na paṭipajjasī ’’ ti evaṃ sabrahmacārimahattaṃ paccavekkhatopi uppajjati.

It also arises for one reflecting on the greatness of one's spiritual companions thus: "Sāriputta and Moggallāna and the eighty great disciples penetrated the supramundane state through energy alone. Are you following the path of these spiritual companions or not?"

Kucchiṃ pūretvā ṭhitaajagarasadise vissaṭṭhakāyikacetasikavīriye kusītapuggale parivajjentassāpi, āraddhavīriye pahitatte puggale sevantassāpi ṭhānanisajjādīsu vīriyuppādanatthaṃ ninnapoṇapabbhāracittassāpi uppajjati. Evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūrī hoti.

It also arises for one avoiding lazy people who have abandoned physical and mental energy, like pythons that have filled their bellies; for one associating with people of aroused energy who have sent forth exertion; and for one whose mind is inclined, sloping, and tending towards arousing energy in the postures of standing, sitting, and so on. When it has arisen thus, its development reaches fulfillment through the path of Arahantship.

Ekādasa dhammā pītisambojjhaṅgassa uppādāya saṃvattanti – buddhānussati dhammo, saṅgho, sīlaṃ, cāgo, devatānussati, upasamānussati, lūkhapuggalaparivajjanatā, siniddhapuggalasevanatā, pasādanīyasuttantapaccavekkhaṇatā, tadadhimuttatāti.

Eleven things lead to the arising of the enlightenment factor of joy: recollection of the Buddha, Dhamma, Sangha, virtue, generosity, deities, and peace; avoiding coarse people; associating with refined people; reflecting on inspiring discourses; and inclination towards it.

Buddhaguṇe anussarantassāpi hi yāva upacārā sakalasarīraṃ pharamāno pītisambojjhaṅgo uppajjati, dhammasaṅghaguṇe anussarantassāpi, dīgharattaṃ akhaṇḍaṃ katvā rakkhitaṃ catupārisuddhisīlaṃ paccavekkhantassāpi, gihino dasasīlapañcasīlāni paccavekkhantassāpi, dubbhikkhabhayādīsu paṇītaṃ bhojanaṃ sabrahmacārīnaṃ datvā ‘‘ evaṃ nāma adamhā ’’ ti cāgaṃ paccavekkhantassāpi,

For one recollecting the qualities of the Buddha, the enlightenment factor of joy arises, pervading the whole body, up to the access concentration. It also arises for one recollecting the qualities of the Dhamma and Sangha; for one reflecting on the fourfold purified virtue that has been kept unbroken for a long time; for a layperson reflecting on the ten or five precepts; for one reflecting on generosity, thinking "We gave such and such" after giving excellent food to spiritual companions during times of famine and danger; for laypeople reflecting on gifts given to virtuous ones at such times;

gihinopi evarūpe kāle sīlavantānaṃ dinnadānaṃ paccavekkhantassāpi, yehi guṇehi samannāgatā devattaṃ pattā, tathārūpānaṃ attani atthitaṃ paccavekkhantassāpi, samāpattiyā vikkhambhitā kilesā saṭṭhipi sattatipi vassāni na samudācarantīti paccavekkhantassāpi, cetiyadassanabodhidassanatheradassanesu asakkaccakiriyāya saṃsūcitalūkhabhāve buddhādīsu pasādasinehābhāvena gadrabhapiṭṭharajasadise lūkhapuggale parivajjentassāpi,

for one reflecting on the presence in oneself of qualities by which beings have attained divine status; for one reflecting that defilements suppressed by attainment do not arise for sixty or seventy years; for one avoiding coarse people who are like dust on a donkey's back, indicating their coarseness by disrespectful behavior at places where shrines, Bodhi trees, and elder monks can be seen, lacking devotion and affection for the Buddha and others;

buddhādīsu pasādabahule muducitte siniddhapuggale sevantassāpi, ratanattayaguṇaparidīpake pasādanīye suttante paccavekkhantassāpi, ṭhānanisajjādīsu pītiuppādanatthaṃ ninnapoṇapabbhāracittassāpi uppajjati. Evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūrī hoti.

for one associating with refined people who have much faith in the Buddha and others and are of gentle mind; for one reflecting on inspiring discourses that illustrate the qualities of the Triple Gem; and for one whose mind is inclined, sloping, and tending towards arousing joy in the postures of standing, sitting, and so on. When it has arisen thus, its development reaches fulfillment through the path of Arahantship.

Satta dhammā passaddhisambojjhaṅgassa uppādāya saṃvattanti – paṇītabhojanasevanatā, utusukhasevanatā, iriyāpathasukhasevanatā, majjhattapayogatā, sāraddhakāyapuggalaparivajjanatā, passaddhakāya-puggalasevanatā, tadadhimuttatāti.

Seven things lead to the arising of the enlightenment factor of tranquility: using excellent food, favorable climate, comfortable posture, applying oneself to the middle way, avoiding people with agitated bodies, associating with people of calm bodies, and inclination towards it.

Paṇītañhi siniddhaṃ bhojanaṃ bhuñjantassāpi, sītuṇhesu utūsu ṭhānādīsu ca iriyāpathesu sappāyaṃ utuñca iriyāpathañca sevantassāpi passaddhi uppajjati. Yo pana mahāpurisajātiko sabbautuiriyāpathakkhamova hoti, na taṃ sandhāyetaṃ vuttaṃ. Yassa sabhāgavisabhāgatā atthi, tasseva visabhāge utuiriyāpathe vajjetvā sabhāge sevantassa uppajjati.

Tranquility arises for one using excellent and nourishing food, for one using suitable climate and posture in cold and hot weather and in standing and other postures. This is not said with reference to those of great person's nature who are fit for all climates and postures. For one who has suitability and unsuitability, it arises when avoiding unsuitable climate and posture and using suitable ones.

Majjhattapayogo vuccati attano ca parassa ca kammassakatapaccavekkhaṇā. Iminā majjhattapayogena uppajjati. Yo leḍḍudaṇḍādīhi paraṃ viheṭhayamānova vicarati, evarūpaṃ sāraddhakāyapuggalaṃ parivajjentassāpi, saṃyatapādapāṇiṃ passaddhakāyaṃ puggalaṃ sevantassāpi, ṭhānanisajjādīsu passaddhiuppādanatthāya ninnapoṇapabbhāracittassāpi uppajjati. Evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūrī hoti.

Applying oneself to the middle way is said as reflecting on one's own and others' ownership of their actions. It arises through this application to the middle way. It also arises for one avoiding people with agitated bodies who go about harming others with clods, sticks, and so on; for one associating with people of calm bodies who are restrained in hands and feet; and for one whose mind is inclined, sloping, and tending towards arousing tranquility in the postures of standing, sitting, and so on. When it has arisen thus, its development reaches fulfillment through the path of Arahantship.

Dasa dhammā samādhisambojjhaṅgassa uppādāya saṃvattanti – vatthuvisadakiriyatā, indriyasamattapaṭipādanatā, nimittakusalatā, samaye cittassa paggaṇhanatā, samaye cittassa niggaṇhanatā, samaye sampahaṃsanatā, samaye ajjhupekkhanatā, asamāhitapuggalaparivajjanatā, samāhitapuggalasevanatā, tadadhimuttatāti. Tattha vatthuvisadakiriyatā ca indriyasamattapaṭipādanatā ca vuttanayeneva veditabbā.

Ten things lead to the arising of the enlightenment factor of concentration: cleanliness of the basis, balancing the faculties, skill in the sign, uplifting the mind at the right time, restraining the mind at the right time, gladdening the mind at the right time, looking on with equanimity at the right time, avoiding unconcentrated persons, associating with concentrated persons, and inclination towards it. Here, cleanliness of the basis and balancing the faculties should be understood as explained before.

Nimittakusalatā nāma kasiṇanimittassa uggahaṇakusalatā. Samaye cittassa paggaṇhanatāti yasmiṃ samaye atisithilavīriyatādīhi līnaṃ cittaṃ hoti, tasmiṃ samaye dhammavicayavīriyapītisambojjhaṅgasamuṭṭhāpanena tassa paggaṇhanaṃ. Samaye cittassa niggaṇhanatāti yasmiṃ samaye accāraddhavīriyatādīhi uddhataṃ cittaṃ hoti, tasmiṃ samaye passaddhisamādhiupekkhāsambojjhaṅgasamuṭṭhāpanena tassa niggaṇhanaṃ.

Skill in the sign means skillfulness in grasping the sign of the kasina. Uplifting the mind at the right time means when the mind is slack due to excessive laxity of energy and so on, at that time, uplifting it by arousing the enlightenment factors of investigation of states, energy, and joy. Restraining the mind at the right time means when the mind is agitated due to excessive arousal of energy and so on, at that time, restraining it by arousing the enlightenment factors of tranquility, concentration, and equanimity.

Samaye sampahaṃsanatāti yasmiṃ samaye cittaṃ paññāpayogamandatāya vā upasamasukhānaṃ vigamena vā nirassādaṃ hoti, tasmiṃ samaye aṭṭhasaṃvegavatthupaccavekkhaṇena saṃvejeti. Aṭṭha saṃvegavatthūni nāma jātijarābyādhimaraṇāni cattāri, apāyadukkhaṃ pañcamaṃ, atīte vaṭṭamūlakaṃ dukkhaṃ, anāgate vaṭṭamūlakaṃ dukkhaṃ, paccuppanne āhārapariyeṭṭhimūlakaṃ dukkhanti. Ratanattayaguṇānussaraṇena ca pasādaṃ janeti, ayaṃ vuccati ‘‘ samaye sampahaṃsanatā ’’ ti.

Gladdening the mind at the right time means when the mind is joyless due to weakness in applying wisdom or the absence of tranquility and happiness, at that time, one inspires it by reflecting on the eight bases of urgency. The eight bases of urgency are: birth, old age, sickness, and death (these four), the suffering of the lower worlds (fifth), the suffering rooted in the round of existence in the past, the suffering rooted in the round of existence in the future, and the suffering rooted in the search for food in the present. And one generates faith by recollecting the qualities of the Triple Gem. This is called "gladdening the mind at the right time."

Samaye ajjhupekkhanatā nāma yasmiṃ samaye sammāpaṭipattiṃ āgamma alīnaṃ anuddhataṃ anirassādaṃ ārammaṇe samappavattaṃ samathavīthipaṭipannaṃ cittaṃ hoti, tadāssa paggahaniggahasampahaṃsanesu na byāpāraṃ āpajjati sārathi viya samappavattesu assesu. Ayaṃ vuccati ‘‘ samaye ajjhupekkhanatā ’’ ti.

Looking on with equanimity at the right time means when the mind, due to right practice, is neither slack nor agitated, not joyless, evenly proceeding on the object, and following the path of serenity, then one does not put effort in uplifting, restraining, or gladdening it, like a charioteer when the horses are moving evenly. This is called "looking on with equanimity at the right time."

Asamāhitapuggalaparivajjanatā nāma upacāraṃ vā appanaṃ vā appattānaṃ vikkhittacittānaṃ puggalānaṃ ārakā parivajjanaṃ. Samāhitapuggalasevanatā nāma upacārena vā appanāya vā samāhitacittānaṃ sevanā bhajanā payirupāsanā. Tadadhimuttatā nāma ṭhānanisajjādīsu samādhiuppādanatthameva ninnapoṇapabbhāracittatā. Evañhi paṭipajjato esa uppajjati. Evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūrī hoti.

Avoiding unconcentrated persons means keeping far away from persons with distracted minds who have not attained access or absorption concentration. Associating with concentrated persons means serving, associating with, and honoring those whose minds are concentrated through access or absorption. Inclination towards it means having a mind that tends, slopes, and inclines towards producing concentration in the postures of standing, sitting, and so on. For one practicing thus, this arises. When it has arisen thus, its development reaches fulfillment through the path of Arahantship.

Pañca dhammā upekkhāsambojjhaṅgassa uppādāya saṃvattanti – sattamajjhattatā, saṅkhāramajjhattatā, sattasaṅkhārakelāyanapuggalaparivajjanatā, sattasaṅkhāramajjhattapuggalasevanatā, tadadhimuttatāti. Tattha dvīhākārehi sattamajjhattataṃ samuṭṭhāpeti – ‘‘ tvaṃ attanova kammena āgantvā attanova kammena gamissasi, esopi attano kammena āgantvā attanova kammena gamissati, tvaṃ kaṃ kelāyasī ’’ ti evaṃ kammassakatapaccavekkhaṇena ca – ‘‘ paramatthato sattoyeva natthi, so tvaṃ kaṃ kelāyasī ’’ ti evaṃ nissattapaccavekkhaṇena ca.

Five things lead to the arising of the enlightenment factor of equanimity: neutrality towards beings, neutrality towards formations, avoiding persons who are attached to beings and formations, associating with persons who are neutral towards beings and formations, and inclination towards it. Here, one brings about neutrality towards beings in two ways: by reflecting on beings' ownership of their actions thus: "You have come by your own actions and will depart by your own actions. This one too has come by his own actions and will depart by his own actions. Whom are you becoming attached to?" and by reflecting on the absence of beings thus: "In the ultimate sense, there is no being. To whom are you becoming attached?"

Dvīhevākārehi saṅkhāramajjhattataṃ samuṭṭhāpeti – ‘‘ idaṃ cīvaraṃ anupubbena vaṇṇavikāratañceva jiṇṇabhāvañca upagantvā pādapuñchanacoḷakaṃ hutvā yaṭṭhikoṭiyā chaḍḍanīyaṃ bhavissati, sace panassa sāmiko bhaveyya, nāyaṃ evaṃ vinassituṃ dadeyyā ’’ ti evaṃ assāmikabhāvapaccavekkhaṇena ca, ‘‘ anaddhaniyaṃ idaṃ tāvakālika ’’ nti evaṃ tāvakālikabhāvapaccavekkhaṇena ca. Yathā ca cīvare, evaṃ pattādīsupi yojanā kātabbā.

One brings about neutrality towards formations in two ways: by reflecting on their ownerlessness thus: "This robe will gradually change color and become worn out, becoming a foot-wiping rag to be thrown away with a stick. If it had an owner, he would not let it be destroyed like this," and by reflecting on their temporariness thus: "This is not durable, it is temporary." As with the robe, this explanation should be applied with regard to the bowl and other requisites.

Sattasaṅkhārakelāyanapuggalaparivajjanatāti ettha yo puggalo gihi vā attano puttadhītādike, pabbajito vā attano antevāsikasamānupajjhāyakādike mamāyati, sahatthāva nesaṃ kesacchedana-sūcikamma-cīvaradhovana-rajana-pattapacanādīni karoti, muhuttampi apassanto ‘‘ asuko sāmaṇero kuhiṃ, asuko daharo kuhi ’’ nti bhantamigo viya ito cito ca āloketi, aññena kesacchedanādīnaṃ atthāya ‘‘ muhuttaṃ tāva asukaṃ pesethā ’’ ti yāciyamānopi ‘‘ amhepi taṃ attano kammaṃ na kārema, tumhe naṃ gahetvā kilamessathā ’’ ti na deti, ayaṃ sattakelāyano nāma.

Avoiding persons who are attached to beings and formations means here: a person, whether a householder attached to his children and wife, etc., or a monk attached to his pupils and fellow residents, etc., who does their hair-cutting, sewing, robe-washing, dyeing, bowl-firing, etc., with his own hands, who looks here and there like a frightened deer when not seeing them even for a moment, saying "Where is that novice? Where is that young monk?", who when asked by another to send someone for hair-cutting, etc., saying "Please send so-and-so for a moment," does not give, saying "We don't make him even do our own work. You will tire him by taking him," is called one attached to beings.

Yo pana cīvarapattathālakakattarayaṭṭhiādīni mamāyati, aññassa hatthena parāmasitumpi na deti, tāvakālikaṃ yācitopi ‘‘ mayampi imaṃ dhanāyantā na paribhuñjāma, tumhākaṃ kiṃ dassāmā ’’ ti vadati, ayaṃ saṅkhārakelāyano nāma. Yo pana tesu dvīsupi vatthūsu majjhatto udāsino, ayaṃ sattasaṅkhāramajjhatto nāma. Iti ayaṃ upekkhāsambojjhaṅgo evarūpaṃ sattasaṅkhārakelāyanapuggalaṃ ārakā parivajjentassāpi, sattasaṅkhāramajjhattapuggalaṃ sevantassāpi, ṭhānanisajjādīsu taduppādanatthaṃ ninnapoṇapabbhāracittassāpi uppajjati. Evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūrī hoti.

One who is possessive of robes, bowls, cups, walking sticks, etc., not allowing others even to touch them, who when asked to lend them temporarily says "We don't use this  treating it as treasure, what shall we give you?" is called one attached to formations. One who is neutral and indifferent in both these cases is called one neutral towards beings and formations. Thus, this enlightenment factor of equanimity arises for one avoiding such a person attached to beings and formations, for one associating with a person neutral towards beings and formations, and for one whose mind is inclined, sloping, and tending towards producing it in the postures of standing, sitting, and so on. When it has arisen thus, its development reaches fulfillment through the path of Arahantship.

Asubhanimittanti uddhumātakādibhedā dasa asubhārammaṇā dhammā. Yonisomanasikārabahulīkāroti ettha pana yonisomanasikāro nāma upāyamanasikāro, pathamanasikāro, uppādakamanasikāro. Apica cha dhammā kāmacchandassa pahānāya saṃvattanti – asubhanimittassa uggaho, asubhabhāvanānuyogo, indriyesu guttadvāratā, bhojane mattaññutā, kalyāṇamittatā, sappāyakathāti.

The sign of foulness refers to the ten kinds of foul objects, such as a bloated corpse and so on. Frequent wise attention here means attention by way of method, initial attention, and productive attention. Moreover, six things lead to the abandoning of sensual desire: learning the sign of foulness, devotion to developing foulness meditation, guarding the sense doors, moderation in eating, good friendship, and suitable conversation.

Dasavidhañhi asubhanimittaṃ uggaṇhantassāpi kāmacchando pahīyati, bhāventassāpi, indriyesu guttadvārassāpi, catunnaṃ pañcannaṃ ālopānaṃ okāse sati udakaṃ pivitvā yāpanasīlatāya bhojane mattaññunopi. Tenetaṃ vuttaṃ –

Sensual desire is abandoned for one who learns the tenfold sign of foulness, for one who develops it, for one who guards the sense doors, and for one who is moderate in eating, having the habit of drinking water when there is room for four or five mouthfuls. Thus it is said:

‘‘ Cattāro pañca ālope, abhutvā udakaṃ pive;

Alaṃ phāsuvihārāya, pahitattassa bhikkhuno ’’ ti. (theragā. 983);

"Not eating the last four or five mouthfuls, one should drink water;
This is enough for the comfortable abiding of a bhikkhu who has striven."

Asubhakammikatissattherasadise asubhabhāvanārate kalyāṇamitte sevantassāpi kāmacchando pahīyati, ṭhānanisajjādīsu dasaasubhanimittāya-sappāyakathāyapi pahīyati. Tena vuttaṃ ‘‘ cha dhammā kāmacchandassa pahānāya saṃvattantī ’’ ti. Imehi pana chahi dhammehi pahīnassa kāmacchandassa arahattamaggena āyatiṃ anuppādo hoti.

Sensual desire is abandoned for one who associates with good friends devoted to foulness meditation, like the Elder Tissa the meditator on foulness, and through suitable talk on the ten signs of foulness in the postures of standing, sitting, and so on. Thus it is said, "Six things lead to the abandoning of sensual desire." For one who has abandoned sensual desire through these six things, there is no future birth) due to the path of Arahantship.

Mettā cetovimuttīti ettha mettāti vutte appanāpi upacāropi vaṭṭati, cetovimuttīti appanāyeva. Yonisomanasikāro vuttalakkhaṇova. Apica cha dhammā byāpādassa pahānāya saṃvattanti – mettānimittassa uggaho, mettābhāvanānuyogo, kammassakatāpaccavekkhaṇatā, paṭisaṅkhānabahulatā, kalyāṇamittatā, sappāyakathāti.

Regarding the liberation of mind through loving-kindness, here 'loving-kindness' can mean both absorption and access concentration, while 'liberation of mind' means only absorption. Wise attention has the characteristic already mentioned. Moreover, six things lead to the abandoning of ill will: learning the sign of loving-kindness, devotion to developing loving-kindness, reflecting on ownership of one's actions, much consideration, good friendship, and suitable conversation.

Odissakaanodissakadisāpharaṇānañhi aññataravasena mettaṃ uggaṇhantassāpi byāpādo pahīyati, tathā odhisoanodhisodisāpharaṇavasena mettaṃ bhāventassāpi. ‘‘Tvaṃ etassa kuddho kiṃ karissasi? Kimassa sīlādīni nāsetuṃ sakkhissasi? Nanu tvaṃ attano kammena āgantvā attano kammeneva gamissasi?

Ill will is abandoned for one who learns loving-kindness by way of specific, unspecific, or directional pervasion, and for one who develops it in these ways. It is also abandoned for one who reflects ownership of kamma of himself and others thus: "What will you do by getting angry at him? Can you destroy his virtues and so on? Haven't you come by your own actions and will you not go by your own actions?

Parassa kujjhanaṃ nāma vītaccikaṅgāratattaayasalākagūthādīni gahetvā paraṃ paharitukāmatāsadisaṃ hoti. Esopi tava kuddho kiṃ karissati? Kiṃ te sīlādīni vināsetuṃ sakkhissati? Esa attano kammena āgantvā attano kammeneva gamissati? Appaṭicchitapaheṇakaṃ viya paṭivātaṃ khittarajomuṭṭhi viya ca etassevesa kodho matthake patissatī ’’ ti evaṃ attano ca parassa ca kammassakataṃ paccavekkhatopi,

Getting angry at another is like wanting to hit someone else by picking up burning coals, hot iron spikes, excrement, and so on. What this anger will do to you? Can he destroy your virtues and so on? He has come by his own actions and will go by his own actions. This anger will fall back on his own head, like a handful of dust thrown against the wind, like a gift not accepted."

ubhayakammassakataṃ paccavekkhitvā paṭisaṅkhāne ṭhitassāpi, assaguttattherasadise mettābhāvanārate kalyāṇamitte sevantassāpi byāpādo pahīyati, ṭhānanisajjādīsu mettānissitasappāyakathāyapi pahīyati. Tena vuttaṃ ‘‘ cha dhammā byāpādassa pahānāya saṃvattantī ’’ ti. Imehi pana chahi dhammehi pahīnassa byāpādassa anāgāmimaggena āyatiṃ anuppādo hoti.

It is abandoned for one who stands in reflection after considering both ownership of their actions, for one who associates with good friends devoted to loving-kindness meditation, like the Elder Assagutta, and through suitable talk based on loving-kindness in the postures of standing, sitting, and so on. Thus it is said, "Six things lead to the abandoning of ill will." For one who has abandoned ill will through these six things, there is no future arising due to the path of Non-return.

Atthi bhikkhave aratītiādi vuttatthameva. Api ca cha dhammā thinamiddhassa pahānāya saṃvattanti – atibhojane nimittaggāho, iriyāpathasamparivattanatā, ālokasaññāmanasikāro, abbhokāsavāso, kalyāṇamittatā, sappāyakathāti.

The phrase "There is, bhikkhus, discontent" and so on has the meaning already stated. Moreover, six things lead to the abandoning of sloth and torpor: grasping the sign of excessive eating, changing postures, attention to the perception of light, dwelling in the open air, good friendship, and suitable conversation.

Āharahatthakaṃ, bhuttavamitakaṃ, tatravaṭṭakaṃ, alaṃsāṭakaṃ, kākamāsakabhojanaṃ bhuñjitvā rattiṭṭhānadivāṭṭhāne nisinnassa hi samaṇadhammaṃ karoto thinamiddhaṃ mahāhatthī viya ottharantaṃ āgacchati, catupañcaālopaokāsaṃ pana ṭhapetvā pānīyaṃ pivitvā yāpanasīlassa bhikkhuno taṃ na hotīti evaṃ atibhojane nimittaṃ gaṇhantassapi thinamiddhaṃ pahīyati.

For one who sits in the day-dwelling or night-dwelling place practicing the ascetic's duties after eating the alms-food of the last-minute eater, the leftovers-eater, the one-session-eater, the one-bowl-eater, or the food fit for crows, sloth and torpor come over him like a great elephant. But for a bhikkhu who is accustomed to living by drinking water when there is room for four or five mouthfuls, this does not happen. Thus, sloth and torpor are abandoned for one who grasps the sign in excessive eating.

Yasmiṃ iriyāpathe thinamiddhaṃ okkamati, tato aññaṃ parivattentassāpi, rattiṃ candālokadīpālokaukkāloke divā sūriyālokaṃ manasikarontassāpi, abbhokāse vasantassāpi, mahākassapattherasadise pahīnathinamiddhe kalyāṇamitte sevantassāpi thinamiddhaṃ pahīyati, ṭhānanisajjādīsu dhutaṅganissitasappāyakathāyapi pahīyati. Tena vuttaṃ ‘‘ cha dhammā thinamiddhassa pahānāya saṃvattantī ’’ ti. Imehi pana chahi dhammehi pahīnassa thinamiddhassa arahattamaggena āyatiṃ anuppādo hoti.

They are also abandoned for one who changes from the posture in which they overcome him, for one who attends to the perception of light - moonlight, lamplight, torchlight at night, or sunlight by day, for one who dwells in the open air, for one who associates with good friends who have abandoned sloth and torpor like the Elder Mahākassapa, and through suitable talk based on ascetic practices in the postures of standing, sitting, and so on. Thus it is said, "Six things lead to the abandoning of sloth and torpor." For one who has abandoned sloth and torpor through these six things, there is no future arising due to the path of Arahantship.

Atthi bhikkhave cetaso vūpasamotiādīni vuttatthāneva. Apica cha dhammā uddhaccakukkuccassa pahānāya saṃvattanti – bahussutatā, paripucchakatā, vinaye pakataññutā, vuddhasevitatā, kalyāṇamittatā, sappāyakathāti.

The phrases "There is, bhikkhus, tranquillity of mind" and so on have the meaning already stated. Moreover, six things lead to the abandoning of restlessness and remorse: being learned, asking questions, understanding the nature of the Vinaya, associating with elders, good friendship, and suitable conversation.

Bāhusaccenapi hi ekaṃ vā dve vā tayo vā cattāro vā pañca vā nikāye pāḷivasena ca atthavasena ca uggaṇhantassāpi uddhaccakukkuccaṃ pahīyati, kappiyākappiyaparipucchābahulassāpi, vinayapaññattiyaṃ ciṇṇavasībhāvatāya pakataññunopi, vuddhe mahallakatthere upasaṅkamantassāpi, upālittherasadise vinayadhare kalyāṇamitte sevantassāpi, uddhaccakukkuccaṃ pahīyati, ṭhānanisajjādīsu kappiyākappiyanissitasappāyakathāyapi pahīyati. Tena vuttaṃ ‘‘cha dhammā uddhaccakukkuccassa pahānāya saṃvattantī ’’ ti. Imehi pana chahi dhammehi pahīne uddhaccakukkucce uddhaccassa arahattamaggena, kukkuccassa anāgāmimaggena āyatiṃ anuppādo hotīti.

Restlessness and remorse are abandoned for one who through great learning masters one, two, three, four, or five Nikāyas by way of the text and the meaning, for one who frequently asks about what is allowable and what is not, for one who is practiced and skilled in the Vinaya rules, for one who approaches elder bhikkhus, for one who associates with good friends versed in the Vinaya like the Elder Upāli, and through suitable talk based on what is allowable and what is not in the postures of standing, sitting, and so on. Thus it is said, "Six things lead to the abandoning of restlessness and remorse." When restlessness and remorse have been abandoned through these six things, there is no future arising of restlessness due to the path of Arahantship, and of remorse due to the path of Non-return.

Kusalākusalā dhammātiādīnipi vuttatthāneva. Apica cha dhammā vicikicchāya pahānāya saṃvattanti – bahussutatā, paripucchakatā, vinaye pakataññutā, adhimokkhabahulatā, kalyāṇamittatā, sappāyakathāti.

The phrases "wholesome and unwholesome states" and so on also have the meaning already stated. Moreover, six things lead to the abandoning of doubt: being learned, asking questions, understanding the nature of the Vinaya, having much resolution, good friendship, and suitable conversation.

Bāhusaccenapi hi ekaṃ vā…pe… pañca vā nikāye pāḷivasena ca atthavasena ca uggaṇhantassāpi vicikicchā pahīyati, tīṇi ratanāni ārabbha paripucchābahulassāpi, vinaye ciṇṇavasībhāvassāpi, tīsu ratanesu okappaniyasaddhāsaṅkhātaadhimokkhabahulassāpi, saddhādhimutte vakkalittherasadise kalyāṇamitte sevantassāpi vicikicchā pahīyati, ṭhānanisajjādīsu tiṇṇaṃ ratanānaṃ guṇanissitasappāyakathāyapi pahīyati. Tena vuttaṃ ‘‘ cha dhammā vicikicchāya pahānāya saṃvattantī ’’ ti.

Doubt is abandoned for one who through great learning masters one... or five Nikāyas by way of the text and the meaning, for one who frequently asks questions about the Three Jewels, for one who is practiced in the Vinaya, for one who has much resolution in the form of confidence that gives rise to conviction in the Three Jewels, for one who associates with good friends resolved through faith like the Elder Vakkali, and through suitable talk based on the virtues of the Three Jewels in the postures of standing, sitting, and so on. Thus it is said, "Six things lead to the abandoning of doubt."

 Imehi pana chahi dhammehi pahīnāya vicikicchāya sotāpattimaggena āyatiṃ anuppādo hoti. Iti bhagavā imasmiṃ sutte desanaṃ tīhi bhavehi nivattetvā arahattena kūṭaṃ gaṇhi. Desanāpariyosāne pañcasatā bhikkhū arahattaṃ pāpuṇiṃsu.

When doubt has been abandoned through these six things, there is no future arising due to the path of Stream-entry. Thus, in this sutta, the Blessed One concluded the teaching with Arahantship, having turned back from the three states of existence. At the end of the discourse, five hundred bhikkhus attained Arahantship.

 

2. Pariyāyasuttavaṇṇanā

 Commentary on the Pariyāya Sutta

233. Dutiye sambahulāti vinayapariyāyena tayo janā sambahulāti vuccanti, tato paraṃ saṅgho. Suttantapariyāyena tayo tayo eva, tato uddhaṃ sambahulā. Idha suttantapariyāyena sambahulāti veditabbā. Piṇḍāya pavisiṃsūti piṇḍāya paviṭṭhā. Te pana na tāva paviṭṭhā, ‘‘ pavisissāmā ’’ ti nikkhantattā pana pavisiṃsūti vuttā. Yathā kiṃ? Yathā ‘‘ gāmaṃ gamissāmī ’’ ti nikkhantapuriso taṃ gāmaṃ apattopi ‘‘ kahaṃ itthannāmo ’’ ti vutte ‘‘ gāmaṃ gato ’’ ti vuccati, evaṃ. Paribbājakānaṃ ārāmoti jetavanassa avidūre aññatitthiyānaṃ paribbājakānaṃ ārāmo atthi, taṃ sandhāyetaṃ vuttaṃ. Samaṇo āvusoti āvuso tumhākaṃ satthā samaṇo gotamo.

233. In the second sutta, "several" (sambahulā) in the Vinaya context refers to three people, beyond that it's called a Sangha. In the Suttanta context, it's three or more. Here, it should be understood in the Suttanta context as several. "Entered for alms" (piṇḍāya pavisiṃsu) means they had entered for alms. However, they hadn't actually entered yet, but it's said they "entered" because they had set out with the intention "we will enter." How so? Just as when a person who has set out saying "I will go to the village" is said to have "gone to the village" even if he hasn't reached it yet when asked "Where is so-and-so?", similarly here. "The wanderers' park" (paribbājakānaṃ ārāmo) refers to a park of wanderers of other sects not far from Jetavana. "The ascetic, friends" (samaṇo āvuso) means "friends, your teacher, the ascetic Gotama."

Mayampi kho āvuso sāvakānaṃ evaṃ dhammaṃ desemāti titthiyānaṃ samaye ‘‘ pañca nīvaraṇā pahātabbā, satta bojjhaṅgā bhāvetabbā ’’ ti etaṃ natthi. Te pana ārāmaṃ gantvā parisapariyante ṭhatvā aññaṃ olokento viya aññavihitakā viya hutvā bhagavato dhammadesanaṃ suṇanti. Tato ‘‘ samaṇo gotamo ‘ idaṃ pajahatha idaṃ bhāvethā ’ ti vadatī ’’ ti sallakkhetvā attano ārāmaṃ gantvā ārāmamajjhe āsanaṃ paññāpetvā upaṭṭhāyakaupaṭṭhāyikāhi parivutā sīsaṃ ukkhipitvā kāyaṃ unnāmetvā attano sayambhūñāṇena paṭividdhākāraṃ dassentā – ‘‘ pañca nīvaraṇā nāma pahātabbā, satta bojjhaṅgā nāma bhāvetabbā ’’ ti kathenti.

"We too, friends, teach our disciples thus" - In the doctrine of the wanderers, there is no teaching about abandoning the five hindrances and developing the seven factors of enlightenment. However, they go to the park, stand at the edge of the assembly, and listen to the Buddha's teaching as if looking at something else, as if occupied with something else. Then, realizing "The ascetic Gotama says 'abandon this, develop this'," they go to their own park, prepare a seat in the middle, surrounded by their attendants, lifting their heads, raising their bodies, showing as if they had realized it through their own self-enlightened knowledge, they teach: "The five hindrances should be abandoned, the seven factors of enlightenment should be developed."

Idha no āvusoti ettha idhāti imasmiṃ paññāpane. Ko visesoti kiṃ adhikaṃ? Ko adhippayāsoti ko adhikappayogo? Kiṃ nānākaraṇanti kiṃ nānattaṃ? Dhammadesanāya vā dhammadesananti yadidaṃ samaṇassa vā gotamassa dhammadesanāya saddhiṃ amhākaṃ dhammadesanaṃ, amhākaṃ vā dhammadesanāya saddhiṃ samaṇassa gotamassa dhammadesanaṃ ārabbha nānākaraṇaṃ vucceyya, taṃ kinnāmāti vadanti. Dutiyapadepi eseva nayo.

"In this case, friends" (idha no āvuso) - here "in this" (idha) means in this teaching. "What is the distinction?" (ko viseso) means what is superior? "What is the aim?" (ko adhippayāso) means what is the higher purpose? "What is the difference?" (kiṃ nānākaraṇaṃ) means what is the distinction? "Between one teaching and another teaching" (dhammadesanāya vā dhammadesanaṃ) means whatever difference might be said to exist between the ascetic Gotama's teaching and our teaching, or between our teaching and the ascetic Gotama's teaching, what is the difference? The same method applies to the second word “admonishment”.

Neva abhinandiṃsūti ‘‘ evameva ’’ nti na sampaṭicchiṃsu. Nappaṭikkosiṃsūti ‘‘ nayidaṃ eva ’’ nti na paṭisedhiṃsu. Kiṃ pana te pahontā evaṃ akaṃsu, udāhu appahontāti? Pahontā. Na hi te ettakaṃ kathaṃ kathetuṃ na sakkonti ‘‘ āvuso tumhākaṃ samaye pañca nīvaraṇā pahātabbā nāma natthi, satta bojjhaṅgā bhāvetabbā nāma natthī ’’ ti. Evaṃ pana tesaṃ ahosi – ‘‘ atthi no etaṃ kathāpābhataṃ, mayaṃ etaṃ satthu ārocessāma, atha no satthā madhuradhammadesanaṃ desessatī ’’ ti.

"They neither approved" means they did not accept saying "it is just so." "Nor disapproved" means they did not reject saying "it is not so." Did they do this [non-rejection] because they were capable or incapable? They were capable. For they are not unable to say this much: "Friends, in your doctrine, there is no such thing as five hindrances to be abandoned or seven factors of enlightenment to be developed." But they thought: "We have this topic for discussion. We will report this to our teacher, and then our teacher will give us a sweet discourse on the Dhamma."

Pariyāyoti kāraṇaṃ. Na ceva sampāyissantīti sampādetvā kathetuṃ na sakkhissanti. Uttariñca vighātanti asampāyanato uttarimpi dukkhaṃ āpajjissanti. Sampādetvā kathetuṃ asakkontānañhi dukkhaṃ uppajjati. Yathā taṃ, bhikkhave, avisayasminti ettha tanti nipātamattaṃ, yathāti kāraṇavacanaṃ, yasmā avisaye pañho pucchitoti attho. Sadevaketi saha devehi sadevake. Samārakādīsupi eseva nayo.

"Pariyāya" means reason or method. "They will not be able to explain" means they will not be able to explain satisfyingly . "And will fall into greater distress" means they will fall into greater suffering due to their inability to explain. For those who are unable to explain satisfyingly experience suffering. In "As is the case, bhikkhus, in regard to what is beyond one's scope," "taṃ" is just a particle here, "yathā" expresses reason, with the meaning "because a question is asked about what is beyond one's scope." "In the world with its devas" means including the devas. The same method applies to "with its Māras," etc.

 

Evaṃ tīṇi ṭhānāni loke pakkhipitvā dve pajāyāti, pañcahipi sattalokameva pariyādiyitvā etasmiṃ sadevakādibhede loke devaṃ vā manussaṃ vā na samanupassāmīti dīpeti.

Having thus included three states in the world and two kinds of beings, having encompassed the entire world of beings with these five, it shows that 'In this world with its devas, Maras, and Brahmas, in this world with various categories such as deities and human, I do not see anyone (able to teach explain satisfyingly)'

Ito vā pana sutvāti ito vā pana mama sāsanato sutvā. Ito sutvā hi tathāgato tathāgatasāvakopi ārādheyya, paritoseyya, aññathā ārādhanā nāma natthīti dasseti.

"Or having heard it from here" means having heard it from my teaching. It shows thus: For having heard it from here, a Tathāgata or a disciple of the Tathāgata would be able to please and satisfy; otherwise, there is no pleasing.

Idāni attano tesaṃ pañhānaṃ veyyākaraṇena cittārādhanaṃ dassento katamo ca bhikkhave pariyāyotiādimāha. Tattha ajjhattaṃ kāmacchandoti attano pañcakkhandhe ārabbha uppannachandarāgo. Bahiddhā kāmacchandoti paresaṃ pañcakkhandhe ārabbha uppannachandarāgo. Uddesaṃ gacchatīti gaṇanaṃ gacchati. Ajjhattaṃ byāpādoti attano hatthapādādīsu uppannapaṭigho. Bahiddhā byāpādoti paresaṃ tesu uppannapaṭigho. Ajjhattaṃ dhammesu vicikicchāti attano khandhesu vimati. Bahiddhā dhammesu vicikicchāti bahiddhā aṭṭhasu ṭhānesu mahāvicikicchā. Ajjhattaṃ dhammesu satīti ajjhattike saṅkhāre paṭiggaṇhantassa uppannā sati. Bahiddhā dhammesu satīti bahiddhā saṅkhāre pariggaṇhantassa uppannā sati. Dhammavicayasambojjhaṅgepi eseva nayo.

Now, showing how to please the mind by explaining their questions, he said "And what, bhikkhus, is the method?" There, "sensual desire internally" means desire and lust arisen in one's own five aggregates. "Sensual desire externally" means desire and lust arisen in others' five aggregates. "Is included in the enumeration" means it is counted. "Ill will internally" means aversion arisen towards one's own hands, feet, etc. "Ill will externally" means aversion arisen towards others'. "Doubt about internal phenomena" means uncertainty about one's own aggregates. "Doubt about external phenomena" means great doubt about eight external matters. "Mindfulness of internal phenomena" means mindfulness arisen when comprehending internal formations. "Mindfulness of external phenomena" means mindfulness arisen when comprehending external formations. The same method applies to the enlightenment factor of investigation of phenomena.

Kāyikanti caṅkamaṃ adhiṭṭhahantassa uppannavīriyaṃ. Cetasikanti – ‘‘ na tāvāhaṃ imaṃ pallaṅkaṃ bhindissāmi, yāva me anupādāya āsavehi cittaṃ vimuccissatī ’’ ti evaṃ kāyapayogaṃ vinā uppannavīriyaṃ. Kāyappassaddhīti tiṇṇaṃ khandhānaṃ darathapassaddhi. Cittappassaddhīti viññāṇakkhandhassa darathapassaddhi. Upekkhāsambojjhaṅge satisambojjhaṅgasadisova vinicchayo.

"Physical" refers to the energy that arises when one resolves to walk. "Mental" refers to the energy that arises without physical exertion, such as when one thinks, "I will not break this cross-legged posture until my mind is liberated from the taints without clinging." "Tranquility of body" means the calming of distress in the three aggregates. "Tranquility of mind" means the calming of distress in the consciousness aggregate. The determination regarding the equanimity enlightenment factor is similar to that of the mindfulness enlightenment factor.

Imasmiṃ sutte missakasambojjhaṅgā kathitā. Etesu hi ajjhattadhammesu sati, pavicayo, upekkhāti ime attano khandhārammaṇattā lokiyāva honti, tathā maggaṃ apattaṃ kāyikavīriyaṃ. Avitakkaavicārā pana pītisamādhī kiñcāpi rūpāvacarā honti, rūpāvacare pana bojjhaṅgā na labbhantīti lokuttarāva honti. Ye ca therā brahmavihāravipassanāpādakajjhānādīsu bojjhaṅge uddharanti, tesaṃ matena rūpāvacarāpi arūpāvacarāpi honti. Bojjhaṅgesu hi arūpāvacare pītiyeva ekantena na labbhati, sesā cha missakāva hontīti. Desanāpariyosāne keci bhikkhū sotāpannā jātā, keci sakadāgāmī, keci anāgāmī, keci arahantoti.

Mixed enlightenment factors are said in this sutta Among these, mindfulness, investigation, and equanimity related to internal phenomena are worldly because they take one's own aggregates as objects. The same applies to physical energy that has not reached the path. Although joy and concentration without initial and sustained application belong to the form-sphere, they are considered supramundane because enlightenment factors are not found in the form-sphere. However, according to the elders who derive enlightenment factors from jhanas based on divine abodes and insight meditation, they can be of the form sphere or formless sphere by these consideration. Among the enlightenment factors, only joy is definitely not found in the formless sphere, while the other six are mixed. At the end of the discourse, some monks became stream-enterers, some once-returners, some non-returners, and some arahants.

 

3. Aggisuttavaṇṇanā

Commentary on the Fire Sutta

234. Tatiye satiñca khvāhaṃ, bhikkhave, sabbatthikaṃ vadāmīti loṇadhūpanaṃ viya sabbakammikāmaccaṃ viya ca sabbattha icchitabbaṃ vadāmīti attho. Yathā hi loṇadhūpanaṃ sabbabyañjanesupi nivisati, yathā ca sabbakammiko amacco yodhakammampi karoti mantakammampi paṭihārakammampīti sabbakiccāni sādheti, evaṃ uddhatassa cittassa niggaṇhanaṃ, līnassa paggaṇhananti sabbametaṃ satiyā ijjhati, na sakkā vinā satiyā etaṃ sampādetuṃ, tasmā evamāha. Imasmiṃ sutte pubbabhāgavipassanā bojjhaṅgāva kathitā.

234. In the third sutta, "Bhikkhus, I say that mindfulness is useful everywhere" means that mindfulness is desirable everywhere, like salt seasoning or a minister who can handle all tasks. Just as salt seasoning is used in all curries, and a minister capable of all tasks can perform military duties, advisory duties, and deliverydoorkeeper duties, thus accomplishing all tasks, similarly, restraining an excited mind and encouraging a sluggish mind - all this is accomplished through mindfulness. It's not possible to achieve this without mindfulness, hence he speaks thus. In this sutta, the enlightenment factors of preliminary insight are discussed.

 

4. Mettāsahagatasuttavaṇṇanā: Commentary on the Loving-kindness Sutta

 

235. Catutthe mettāsahagatena cetasātiādi sabbaṃ sabbākārena visuddhimagge (visuddhi. 1.240-241) vitthāritameva. Mayampi kho, āvuso, sāvakānaṃ evaṃ dhammaṃ desemāti idampi te purimanayeneva satthu dhammadesanaṃ sutvā vadanti. Titthiyānañhi samaye pañcanīvaraṇappahānaṃ vā mettādibrahmavihārabhāvanā vā natthi. Kiṃ gatikā hotīti kiṃ nipphatti hoti. Kiṃ paramāti kiṃ uttamā. Kiṃ phalāti kiṃ ānisaṃsā. Kiṃ pariyosānāti kiṃ niṭṭhā. Mettāsahagatanti mettāya sahagataṃ saṃsaṭṭhaṃ sampayuttaṃ. Eseva nayo sabbattha. Vivekanissitādīni vuttatthāneva.

235. In the fourth sutta, "with a mind imbued with loving-kindness" and so forth is explained in detail in all aspects in the Visuddhimagga. They say "We too, friends, teach such a doctrine to our disciples" after hearing the Teacher's discourse, as in the previous discourse. For in the doctrines of other sects, there is no abandoning of the five hindrances or development of the divine abodes like loving-kindness. "What is its destination?" means what is its outcome. "What is its excellence?" means what is its highest point. "What is its fruit?" means what are its benefits. "What is its culmination?" means what is its conclusion. "Accompanied with loving-kindness" means accompanied by, mixed with, associated with loving-kindness. The same method applies everywhere [for compassion, rejoice and equanimity]. "Dependent on seclusion" and so forth have the meanings as previously stated.

Appaṭikūlanti duvidhaṃ appaṭikūlaṃ – sattaappaṭikūlañca, saṅkhāraappaṭikūlañca. Tasmiṃ appaṭikūle iṭṭhe vatthusminti attho. Paṭikūlasaññīti aniṭṭhasaññī. Kathaṃ panettha evaṃ viharati? Asubhapharaṇaṃ vā aniccanti manasikāraṃ vā karonto. Vuttañhetaṃ paṭisambhidāyaṃ ‘‘ kathaṃ appaṭikūle paṭikūlasaññī viharati. Iṭṭhasmiṃ vatthusmiṃ asubhāya vā pharati, aniccato vā upasaṃharatī ’’ ti. Paṭikūle pana aniṭṭhe vatthusmiṃ mettāpharaṇaṃ vā dhātumanasikāraṃ vā karonto appaṭikūlasaññī viharati nāma. Yathāha ‘‘ kathaṃ paṭikūle appaṭikūlasaññī viharati. Aniṭṭhasmiṃ vatthusmiṃ mettāya vā pharati, dhātuto vā upasaṃharatī ’’ ti (paṭi. ma. 2.17).

"Non-repulsive" is twofold: non-repulsive beings and non-repulsive formations. It means in that non-repulsive, desirable object. "Perceiving as repulsive" means perceiving as undesirable. How does one dwell thus in here? By spreading the perception of foulness or by attending to impermanence. As it is said in the Patisambhida, "How does one dwell perceiving the repulsive in the non-repulsive? In a desirable object, one either spreads the perception of foulness or brings to mind its impermanence." In the repulsive, undesirable object, one dwells perceiving as non-repulsive by spreading loving-kindness or mental attention as the element. As it is said, "How does one dwell perceiving the non-repulsive in the repulsive? In an undesirable object, one either spreads loving-kindness or brings to mind the elements."

Ubhayamissakapadesupi eseva nayo. Appaṭikūlappaṭikūlesu hi tadeva asubhapharaṇaṃ vā aniccanti manasikāraṃ vā karonto paṭikūlasaññī viharati nāma. Paṭikūlāpaṭikūlesu ca tadeva mettāpharaṇaṃ vā dhātumanasikāraṃ vā karonto appaṭikūlasaññī viharati nāma. ‘‘ Cakkhunā rūpaṃ disvā neva sumano hotī ’’ tiādinā (paṭi. ma. 2.17) nayena vuttaṃ pana chaḷaṅgupekkhaṃ pavattayamāno ‘‘ appaṭikūle ca paṭikūle ca tadubhayaṃ abhinivajjetvā upekkhako tattha viharati sato sampajāno ’’ ti veditabbo.

The same method applies to the mixed cases. In both non-repulsive and repulsive, one dwells perceiving as repulsive by spreading the perception of foulness or mental attention as impermanence. In both repulsive and non-repulsive, one dwells perceiving as non-repulsive by spreading loving-kindness or mental attention as the elements. As stated in the method beginning with "Having seen a form with the eye, one is neither glad nor sad," one should understand that by maintaining the six-factored equanimity, "having avoided both of these repulsiveness and non-repulsiveness, one dwells equanimous, mindful, and clearly comprehendin

Ettāvatā ca imassa bhikkhuno mettāya tikacatukkajjhānaṃ nibbattetvā tadeva pādakaṃ katvā vipassanaṃ vaḍḍhetvā arahattaṃ pattassa saha vipassanāya maggasambojjhaṅgānaṃ ariyiddhiyā ca dassitattā desanā vinivaṭṭetabbā siyā. Idaṃ pana mettājhānaṃ pādakaṃ katvā saṅkhāre sammasantopi yo arahattaṃ pāpuṇituṃ na sakkoti, yasmā tassa arahattaparamā mettā na hoti. Yaṃparamā pana hoti, taṃ dassetabbaṃ. Tasmā tassa dassanatthaṃ ayaṃ desanā āraddhā. Parato sabbaso vā pana rūpasaññānaṃ samatikkamātiādīsupi iminā nayena puna desanārambhapayojanaṃ veditabbaṃ.

At this point, the discourse could be concluded, as it has shown the path factors of enlightenment and noble powers along with insight for this bhikkhu who, having developed the three or four jhanas of loving-kindness, used that as a basis to develop insight and attain arahantship. However, for one who, even after contemplating formations with loving-kindness jhana as a basis, cannot attain arahantship, loving-kindness does not have arahantship as its highest point. What its highest point is should be shown. Therefore, this discourse is begun to show that. After that, In the same way, the purpose of beginning the discourse again should be understood in the following passages such as "with the complete transcendence of perceptions of form."

Subhaparamanti subhaniṭṭhaṃ, subhakoṭikaṃ, subhanipphattiṃ. Idhapaññassāti idheva paññā assa, nayimaṃ lokaṃ atikkamatīti idhapañño, tassa idhapaññassa, lokiyapaññassāti attho. Uttarivimuttiṃ appaṭivijjhatoti lokuttaradhammaṃ appaṭivijjhantassa. Yo pana paṭivijjhituṃ sakkoti, tassa arahattaparamāva mettā hotīti attho. Karuṇādīsupi eseva nayo.

"Beauty as its highest" means culminating in beauty, having beauty as its peak, resulting in beauty. Idhapaññassa means “idheva paññā assa” [compound word] (his knowledge is indeed here), means it does not transcend this world. “For  here-knowledge” means “for the worldly knowledge” means for one whose understanding is limited to this world, not transcending this world; it means “for one of worldly understanding.” "Not penetrating to further liberation" means not penetrating to supramundane states. But for one who can penetrate, loving-kindness has arahantship as its highest point. The same method applies to compassion and the others.

Kasmā panetāsaṃ mettādīnaṃ subhaparamāditā vuttā bhagavatāti? Sabhāgavasena tassa tassa upanissayattā. Mettāvihārissa hi sattā appaṭikūlā honti, athassa appaṭikūlaparicayā appaṭikūlesu parisuddhavaṇṇesu nīlādīsu cittaṃ upasaṃharato appakasireneva tattha cittaṃ pakkhandati. Iti mettā subhavimokkhassa upanissayo hoti, na tato paraṃ, tasmā subhaparamāti vuttā.

Why did the Blessed One state that these qualities like loving-kindness have beauty and so forth as their highest point? Because of their similarity as a proximate cause for each respective state. For one dwelling in loving-kindness, beings become non-repulsive. Then, due to familiarity with the non-repulsive, when directing the mind to pure colors like blue in the non-repulsive, the mind easily plunges into it. Thus, loving-kindness becomes a proximate cause for the liberation of beauty, not beyond that, hence it is said to have beauty as its highest point.

Karuṇāvihārissa uṇhābhighātādirūpanimittaṃ sattadukkhaṃ samanupassantassa karuṇāya pavattisambhavato rūpe ādīnavo parividito hoti, athassa parividitarūpādīnavattā pathavīkasiṇādīsu aññataraṃ ugghāṭetvā rūpanissaraṇe ākāse cittaṃ upasaṃharato appakasireneva tattha cittaṃ pakkhandati. Iti karuṇā ākāsānañcāyatanassa upanissayo hoti, na tato paraṃ, tasmā ākāsānañcāyatanaparamāti vuttā.

For one dwelling in compassion, seeing beings' suffering due to heat and other physical causes, compassion arises, and the danger in form is thoroughly known. Then, due to thoroughly knowing the danger in form, when directing the mind to space after removing earth kasina or other kasiṇa, as an escape from form, the mind easily plunges into it. Thus, compassion becomes a proximate cause for the base of infinite space, not beyond that, hence it is said to have the base of infinite space as its highest point.

Muditāvihārissa pana tena tena pāmojjakāraṇena uppannapāmojjasattānaṃ viññāṇaṃ samanupassantassa muditāya pavattisambhavato viññāṇaggahaṇaparicitaṃ hoti, athassa anukkamādhigataṃ ākāsānañcāyatanaṃ atikkamma ākāsanimittagocare viññāṇe cittaṃ upasaṃharato appakasireneva tattha cittaṃ pakkhandati. Iti muditā viññāṇañcāyatanassa upanissayo hoti, na tato paraṃ, tasmā viññāṇañcāyatanaparamāti vuttā.

For one dwelling in appreciative joy, seeing the consciousness of beings arisen with various causes of joy, appreciative joy arises, and one becomes familiar with grasping consciousness. Then, having gradually attained and transcended the base of infinite space, when directing the mind to consciousness with space as its object, the mind easily plunges into it. Thus, appreciative joy becomes a proximate cause for the base of infinite consciousness, not beyond that, hence it is said to have the base of infinite consciousness as its highest point.

Upekkhāvihārissa pana ‘‘ sattā sukhitā vā hontu, dukkhato vā vimuccantu, sampattasukhato vā mā vigacchantū ’’ ti ābhogābhāvato sukhadukkhādiparamatthagāhavimukhasambhavato avijjamānaggahaṇadukkhacittaṃ hoti.

"For one dwelling in equanimity, there is no inclination towards thoughts like 'May beings be happy,' 'May they be free from suffering,' or 'May they not lose the happiness they have attained.' Due to the absence of such thoughts and the detachment from ultimate realities like pleasure and pain, the mind becomes sorrowful due to grasping at what does not exist.

Athassa paramatthagāhato vimukhabhāvaparicitacittassa paramatthato avijjamānaggahaṇadukkhacittassa ca/ anukkamādhigataṃ viññāṇāñcāyatanaṃ samatikkammasambhavato avijjamāne paramatthabhūtassa viññāṇassa abhāve cittaṃ upasaṃharato appakasireneva tattha cittaṃ pakkhandati. Iti upekkhā ākiñcaññāyatanassa upanissayo hoti, na tato paraṃ, tasmā ākiñcaññāyatanaparamāti vuttā. Desanāpariyosāne pañcasatā bhikkhū arahattaṃ pattāti.

Then, when the mind becomes accustomed to turning away from grasping at ultimate realities and when the mind with suffering due grasping at non-existent things, it gradually transcends the sphere of infinite consciousness. As one withdraws the mind from the non-existent ultimate reality of consciousness, the mind easily plunges into that state (of nothingness). Thus, equanimity becomes the supporting condition for the sphere of nothingness, but not beyond that. Therefore, it is said that equanimity has the sphere of nothingness as its peak. At the conclusion of this discourse, five hundred monks attained Arahantship."

5. Saṅgāravasuttavaṇṇanā

Commentary for the Discourse for Saṅgārava

 

236. Pañcame pagevāti paṭhamaññeva. Kāmarāgapariyuṭṭhitenāti kāmarāgagahitena. Kāmarāgaparetenāti kāmarāgānugatena. Nissaraṇanti tividhaṃ kāmarāgassa nissaraṇaṃ vikkhambhananissaraṇaṃ tadaṅganissaraṇaṃ samucchedanissaraṇanti. Tattha asubhe paṭhamajjhānaṃ vikkhambhananissaraṇaṃ nāma, vipassanā tadaṅganissaraṇaṃ nāma, arahattamaggo samucchedanissaraṇaṃ nāma. Taṃ tividhampi nappajānātīti attho. Attatthampītiādīsu arahattasaṅkhāto attano attho attattho nāma, paccayadāyakānaṃ attho parattho nāma, sveva duvidhopi ubhayattho nāma. Iminā nayena sabbavāresu attho veditabbo.

"236. In the fifth [section], 'pageva' means 'at the very beginning'. 'Kāmarāgapariyuṭṭhitena' means 'seized by sensual lust'. 'Kāmarāgaparetena' means 'overcome by sensual lust'. 'Nissaraṇa' refers to the three types of escape from sensual lust: suppression-escape, temporary-escape, and complete-escape (escape by completely cutting off). Among these, the first jhāna on the unattractive [objects] is called suppression-escape; insight meditation is called temporary-escape; and the path of arahantship is called complete-escape. The meaning is that one does not understand these three types [of escape]. In [the phrase] 'attatthampī' and so forth, 'attattho' refers to one's own benefit, which is arahantship; 'parattho' refers to the benefit of those who provide requisites; and both of these together are called 'ubhayattho' (benefit for both). The meaning should be understood in this way for all sections.

 

Ayaṃ pana viseso – byāpādassa nissaraṇantiādīsu hi dveva nissaraṇāni vikkhambhananissaraṇañca samucchedanissaraṇañca. Tattha byāpādassa tāva mettāya paṭhamajjhānaṃ vikkhambhananissaraṇaṃ, anāgāmimaggo samucchedanissaraṇaṃ. Thinamiddhassa ālokasaññā vikkhambhananissaraṇaṃ, arahattamaggo samucchedanissaraṇaṃ. Uddhaccakukkuccassa yo koci samatho vikkhambhananissaraṇaṃ, uddhaccassa panettha arahattamaggo, kukkuccassa anāgāmimaggo samucchedanissaraṇaṃ. Vicikicchāya dhammavavatthānaṃ vikkhambhananissaraṇaṃ, paṭhamamaggo samucchedanissaraṇaṃ.

This is the distinction: In "escape from ill-will" and so forth, there are only two escapes: suppression escape and cutting-off escape. Of these, for ill-will, the first jhana of loving-kindness is the suppression escape, and the path of non-return is the cutting-off escape. For sloth and torpor, the perception of light is the suppression escape, and the path of arahantship is the cutting-off escape. For restlessness and worry, any kind of tranquility is the suppression escape, while for restlessness specifically, the path of arahantship, and for worry, the path of non-return is the cutting-off escape. For doubt, defining of phenomena is the suppression escape, and the first path is the cutting-off escape.

Yā panettha seyyathāpi brāhmaṇa udapatto saṃsaṭṭho lākhāya vātiādikā upamā vuttā, tāsu udapattoti udakabharitā pāti. Saṃsaṭṭhoti vaṇṇabhedakaraṇavasena saṃsaṭṭho. Pakkuthitoti kuthito. Usmudakajātoti usumajāto. Sevālapaṇakapariyonaddhoti tilabījakādibhedena sevālena vā nīlamaṇḍūkapiṭṭhivaṇṇena vā udakapiṭṭhiṃ chādetvā nibbattapaṇakena pariyonaddho. Vāteritoti vātena erito kampito. Āviloti appasanno. Luḷitoti asannisinno. Kalalībhūtoti kaddamībhūto. Andhakāre nikkhittoti koṭṭhantarādibhede anālokaṭṭhāne ṭhapito. Imasmiṃ sutte bhagavā tīhi bhavehi desanaṃ nivattetvā arahattanikūṭena desanaṃ niṭṭhāpesi, brāhmaṇo pana saraṇamatte patiṭṭhito.

Regarding the similes mentioned here, such as "Brahmin, just as a water pot mixed with lac," "water pot" means a bowl filled with water. "Mixed" means mixed in a way that changes the color. "Boiling" means heated. "Hot" means become warm. "Covered with moss and green scum" means covered with moss like sesame seeds or with green scum that has grown covering the water's surface like the back of a dark-colored frog. "Stirred by wind" means agitated and shaken by wind. "Turbid" means unclear. "Disturbed" means unsettled. "Muddy" means become like mud. "Placed in darkness" means put in a place without light like inside a room. In this sutta, the Blessed One concluded the teaching with the pinnacle of arahantship after turning away from the three states of existence, but the Brahmin took taking refuge only.

 

6. Abhayasuttavaṇṇanā

Commentary on the Discourse of Fearless

 

237. Chaṭṭhe aññāṇāya adassanāyāti aññāṇatthāya adassanatthāya. Taggha bhagavā nīvaraṇāti ekaṃsena bhagavā nīvaraṇā. Kāyakilamathoti kāyadaratho. Cittakilamathoti cittadaratho. Sopi me paṭippassaddhoti tassa kira satthu santike sītalaṃ utusappāyaṭṭhānaṃ pavisitvā nisinnassa kāyadaratho paṭipassambhi, tasmiṃ paṭipassaddhe tadanvayeneva cittadarathopi. Apica maggenevassa etaṃ ubhayampi passaddhanti veditabbaṃ.

237. In the sixth, "for not knowing, for not seeing" means for the purpose of not knowing, for the purpose of not seeing. "Truly, Blessed One, the hindrances" means definitely, Blessed One, the hindrances. "Bodily fatigue" means bodily distress. "Mental fatigue" means mental distress. "That too has subsided for me" means that for him, having entered and sat in a  a location with conducive weather conditions such as cool near the Teacher, his bodily distress subsided, and with that subsided, consequently his mental distress too. Also, it should be understood that both of these were calmed for him by the path itself.

 

7. Ānāpānavaggo

Chapter on Mindfulness of Breathing

 

1. Aṭṭhikamahapphalasuttādivaṇṇanā

1. Commentary on the Sutta on Great Fruit of Bone Perception, etc.

 

238. Sattamādīsu aṭṭhikasaññāti aṭṭhikaṃ aṭṭhikanti bhāventassa uppannasaññā. Taṃ panetaṃ bhāvayato yāva nimittaṃ na uppajjati, tāva chavipi cammampi upaṭṭhāti. Nimitte pana uppanne chavicammāni neva upaṭṭhahanti, saṅkhavaṇṇo suddhaaṭṭhikasaṅghāṭova upaṭṭhāti hatthikkhandhagataṃ dhammikatissarājānaṃ olokentassa sāmaṇerassa viya, paṭimagge hasamānaṃ itthiṃ olokentassa cetiyapabbatavāsino tissattherassa viya cāti. Vatthūni visuddhimagge (visuddhi. 1.15) vitthāritāni. Sati vā upādiseseti gahaṇasese upādānasese vijjamānamhi.

238. In the seventh and following suttas, "perception of bones" means the perception arising in one who is developing [the meditation] "bones, bones." For one who is developing this (meditation), as long as the sign (nimitta) does not arise, both the outer skin and inner skin appear (in the mind).  But when the sign has arisen, skin and flesh no longer appear; only a collection of pure bones the color of conch shells appears, like for the novice who looked at King Dhammika Tissa mounted on an elephant, or like for Elder Tissa, a dweller at Cetiyapabbata, who looked at a laughing woman on the return path. The stories are elaborated in the Visuddhimagga. "If there is a remainder of clinging" means if there is a remainder of grasping, a remainder of clinging.

2-10. Puḷavakasuttādivaṇṇanā:

Commentary on the Sutta on Worm-infested [Corpse], etc.

 

239-247. Puḷavakasaññāti puḷavaṃ puḷavanti bhāventassa uppannasaññā. Vinīlakasaññādīsupi eseva nayo. Vinicchayakathā panettha saddhiṃ bhāvanānayena visuddhimagge (visuddhi. 1.102) vuttā. Mettādayo tikacatukkajjhānavasena veditabbā, upekkhā catutthajjhānavaseneva.

239-247. "Perception of a worm-infested [corpse]" means the perception arising in one who is developing [the meditation] "worm-infested, worm-infested." The same method applies to perceptions of the discolored [corpse], etc. The explanatory discussion here, along with the method of development, is stated in the Visuddhimagga. Mettā and the others (loving-kindness and the other brahmaviharas) should be understood as pertaining to the first three jhānas, while upekkhā (equanimity) pertains only to the fourth jhāna.

 

 

8. Nirodhavaggo
 Chapter on Cessation

 

1-10. Asubhasuttādivaṇṇanā

Commentary on the Sutta on Unattractiveness, etc.

 

248-257. Asubhasaññāti asubhe paṭhamajjhānasaññā. Maraṇasaññāti ‘‘ avassaṃ maritabbaṃ, maraṇapaṭibaddhaṃ me jīvita ’’ nti abhiṇhaṃ paccavekkhantassa uppannasaññā. Āhāre paṭikūlasaññāti odanakummāsādimhi ajjhoharaṇīye paṭikūlasaññā. Sabbaloke anabhiratisaññāti sakalalokasmiṃ anabhiratiṃ uppādentassa uppannasaññā.

248-257. "Perception of unattractiveness" means the first jhana perception in the unattractive. "Perception of death" means the perception arising in one who frequently reflects, "Death is certain; my life is bound to death." "Perception of the repulsiveness of food" means the perception of repulsiveness in edible food like rice and gruel. "Perception of non-delight in the entire world" means the perception arising in one who generates non-delight in the entire world.

Pahānasaññāvirāgasaññāti dve pubbabhāgā. Nirodhasaññā missakā. Evametāni aṭṭhikasaññādīni vīsati kammaṭṭhānāni niddiṭṭhāni. Tesaṃ navasu appanā honti, ekādasa upacārajjhānikā. Sesā panettha vinicchayakathā visuddhimagge (visuddhi. 1.294) āgatāva. Gaṅgāpeyyālādayo maggasaṃyutte vuttanayeneva veditabbā.

"Perception of abandoning" and "perception of dispassion" are two preliminary [perceptions]. "Perception of cessation" is mixed. Thus, these twenty meditation subjects starting with the perception of bones have been explained. Of these, in nine, absorption occurs; eleven are access jhanas. The remaining explanatory discussion here is found in the Visuddhimagga. The Ganges repetition series and others should be understood as explained in the Connected Discourses on the Path.

Note: Gaṅgāpeyyālā refers to a set of repetitive passages or teachings that use the Ganges River as a simile or example.

 

Bojjhaṅgasaṃyuttavaṇṇanā niṭṭhitā.

The commentary on the Connected Discourses on the Factors of Enlightenment is finished.

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[1] This missakabojjhaṅga might refer to the combination with other teachings. That means The factors might be discussed in conjunction with other Buddhist teachings, such as the Four Noble Truths, the Noble Eightfold Path, or the Four Foundations of Mindfulness. Here, it is discussed together with “vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ”.

[2] Sphere of knowledge means four Noble Truths.