CHAPTER III.
DESCRIPTION OF CONCENTRATION - TAKING A MEDITATION
SUBJECT
(Kammatthana-gahana-niddesa)
1. [84] Now concentration is described under the heading of
'consciousness' in the phrase 'develops consciousness and understanding'
(Ch.I,§l). It should be developed by one who has taken his stand on virtue that
has been purified by means of the special qualities of fewness of wishes, etc.,
and perfected by observance of the ascetic practices: But that concentration has
been shown only very briefy and so it is not even easy to understand, much less
to develop. There is therefore the following set of questions, the purpose of
which is to show the method of its development in detail:
(i) What is concentration?
(ii) In what sense is
it concentration?
(iii) What are its characteristic, function,
manifestation, and proximate cause?
(iv) How many kinds of
concentration are there?
(v) What is its
defilement?
(vi) What is its cleansing?
(vii) How should it be developed?
(viii) What are the benefits of the
development of concentration?
2. Here are the
answers:
(i) WHAT IS CONCENTRATION? Concentration is of many
sorts and has various aspects. An answer that attempted to cover it all would
accomplish neither its intention nor its purpose and would, besides, lead to
distraction; so we shall confine ourselves to the kind intended here, calling
concentration profitable unification of mind. {2}
3. (ii) IN WHAT
SENSE IS IT CONCENTRATION? It is concentration (samadhi) in the sense of
concentrating (samadhana). What is this concentrating? It is the
centering (adhana) of consciousness and consciousness-concomitants evenly
(samam) and rightly (samma) on a single object; placing, is what
is meant. [85] So it is the state, in virtue of which consciousness and its
concomitants remain evenly and rightly on a single object undistracted and
unscattered, that should be understood as concentrating.
4. (iii)
WHAT ARE ITS CHARACTERISTIC, FUNCTION, MANIFESTATION, AND PROXIMATE CAUSE?
Concentration has non-distraction as its characteristic. {3} Its function is to
eliminate distraction. It is manifested as non-wavering. Because of the words
'Being blissful, his mind becomes concentrated' (D.i,73) its proximate cause is
bliss.
5. (iv) HOW MANY KINDS OF CONCENTRATION ARE
THERE?
(1) First of all it is of one kind, with the
characteristic of non-distraction. (2) Then it is of two kinds as access and
absorption; {4} (3) likewise as mundane and supramundane, {5} (4) as with
happiness and without happiness, and (5) as accompanied by bliss and accompanied
by equanimity. {6} It is of three kinds (6) as inferior, medium and superior;
likewise (7) as with applied thought and sustained thought, etc., (8) as
accompanied by happiness, etc., and (9) as limited, exalted, and measureless. It
is of four kinds (l0) as of difficult progress and sluggish direct-knowledge,
etc.; likewise (11) as limited with limited object, etc., (12) according to the
factors of the four jhanas, (13) as partaking of diminution, etc., (14) as of
the sense sphere; etc., and (15) as predominance and so on. (16) It is of five
kinds according to the factors of the five jhanas reckoned by the five-fold
method.
6. 1. Herein, the section dealing with that of one kind
is evident in meaning.
2. In the section dealing with that of
two kinds, access concentration is the unification of mind obtained by
the following, that is to say, the six Recollections, Mindfulness of death, the
Recollection of Peace, the Perception of Repulsiveness in Nutriment, and the
Defining of the Four Elements, and it is the unification that precedes
absorption concentration. Absorption concentration is the unification
that follows immediately upon the preliminary-work (Ch.IV,§74) because of the
words 'The first-jhana preliminary-work is a condition, 'as proximity condition,
for the first jhana' (Ptn2.350, Siamese ed.). So it is of two kinds as access
and absorption.
7. 3. In the second dyad mundane
concentration is profitable unification of mind in the three planes.
Supramundane concentration is the unification associated with the noble
paths, so it is of two kinds as mundane and supramundane.
8. 4.
In the third dyad concentration with happiness is the unification of mind
in two jhanas in the fourfold reckoning and in three jhanas in the fivefold
reckoning. [86] Concentration without happiness is the unification in the
remaining two jhanas. But access concentration may be with happiness or without
happiness. So it is of two kinds as with happiness and without happiness.
9. 5. In the fourth dyad concentration accompanied by
bliss is the unification in three jhanas in the fourfold and four in the
fivefold reckoning. That accompanied by equanimity is that in the
remaining jhana. Access concentration may be accompanied by bliss or accompanied
by equanimity. So it is of two kinds as accompanied by bliss and accompanied by
equanimity.
10. 6. In the first of the triads what has only just
been acquired is inferior. What is not very well developed is
medium. What is well developed and has reached mastery is
superior. So it is of three kinds as inferior, medium, and
superior.
11. 7. In the second triad that with applied thought
and sustained thought is the concentration of the first jhana together with
access concentration. That without applied thought, with sustained
thought only is the concentration of the second jhana in the fivefold
reckoning. For when a man sees danger only in applied thought and not in
sustained thought, he aspires only to abandon applied thought when he passes
beyond the first jhana, and so he obtains concentration without applied thought
and with sustained thought only. This is said with reference to him.
Concentration without applied thought and sustained thought is the
unification in the three jhanas beginning with the second in the fourfold
reckoning and with the third in the fivefold reckoning (See D.iii,219). So it is
of three kinds as with applied thought and sustained thought, and so
on.
12. 8. In the third triad concentration accompanied by
happiness is the unification in the two first jhanas in the fourfold
reckoning and in the three first jhanas in the fivefold reckoning. Concentration
accompanied by bliss is the unification in those same jhanas and in the
third and the fourth respectively in the two reckonings. That Accompanied by
equanimity is that in the remaining jhana. Access concentration may be
accompanied by bliss and happiness or accompanied by equanimity. So it is of
three kinds as accompanied by happiness, and so on.
13. 9. In the
fourth triad limited concentration is unification on the plane of access.
Exalted concentration is unification in profitable [consciousness, etc.,]
of the fine-material sphere and imaterial sphere. Measureless
concentration is unification associated with the noble paths. So it is of three
kinds as limited, exalted, and measureless.
14. 10. In the first
of the tetrads there is concentration of difficult progress and sluggish
direct-knowledge. There is that of difficult progress and swift
direct-knowledge. There is that of easy progress and sluggish direct-knowledge.
And there is that of easy progress and swift
direct-knowledge.
15. Herein, the development of concentration
that occurs from the time of the first conscious reaction up to the arising of
the access of a given jhana is called progress. And the understanding
that occurs from the time of access until absorption is called
direct-knowledge. That progress is difficult for some, being troublesome
owing to the tenacious resistance of the inimical states beginning with the
hindrances. The meaning is that it is cultivated without ease. [87] It is easy
for others because of the absence of those difficulties. Also the
direct-knowledge is sluggish in some and occurs slowly, not quickly. In others
it is swift and occurs rapidly, not slowly.
16. Herein, we shall
comment below upon the suitable and unsuitable (Ch.IV,§35f.), the preparatory
tasks consisting in the severing of impediments (Ch.IV,§20), etc., and skill in
absorption (Ch.IV,§42). When a man cultivates what is unsuitable, his progress
is difficult and his direct-knowledge sluggish. When he cultivates what is
suitable, his progress is easy and his direct-knowledge swift. But if he
cultivates the unsuitable in the earlier stage (and the suitable in the later
stage, or if he cultivates the suitable in the earlier stage and the unsuitable
in the later stage, then it should be understood as mixed in his case. Likewise
if he devotes himself to development without carrying out the preparatory tasks
of severing impediments, etc., his progress is difficult. It is easy in the
opposite case. And if he is not accomplished in skill in absorption, his
direct-knowledge is sluggish. It is swift if he is so
accomplished.
17. Besides, they should be understood as classed
according to craving and ignorance, and according to whether one has had
practice in serenity and insight. {7} For if a man is overwhelmed by craving,
his progress is difficult. If not, it is easy. And if he is overwhelmed by
ignorance, his direct-knowledge is sluggish. If not, it is swift. And if he has
had no practice in serenity, his progress is difficult. If he has, it is easy.
And if he has had no practice in insight, his direct-knowledge is sluggish. If
he has, it is swift.
18. Also they should be understood as
classed according to defilements and faculties. For if a man's defilements are
sharp and his faculties dull, then his progress is difficult and his
direct-knowledge sluggish; but if his faculties are keen, his direct-knowledge
is swift. And if his defilements are blunt and his faculties dull, then his
progress is easy and his direct-knowledge sluggish; but if his faculties are
keen, his direct-knowledge is swift.
19. So as regards this
progress and this direct-knowledge, when a person reaches concentration with
difficult progress and sluggish direct-knowledge, his concentration is called
concentration of difficult progress and sluggish direct-knowledge.
Similarly in the cases of the remainipg three. So it is of four kinds as of
difficult progress and sluggish direct-knowledge, and so on.
20.
11. In the second tetrad there is limited concentration with a limited object,
there is limited with a measureless object, there is measureless with a limited
object, and there is measureless with a measureless object. Herein,
concentration that is unfamiliar and incapable of being a condition for a higher
jhana [88] is limited. When it occurs with an unextended object
(Ch.IV,§126), it is with a limited object. When it is familiar, well
developed and capable of being a condition for a higher jhana, it is
measureless. And when it occurs with an extended object, it is with a
measureless object. The mixed method can be understood as the mixture of the
characteristics already stated. So it is of four kinds as limited with limited
object, and so on.
21. 12. In the third tetrad the first jhana
has five factors, that is to say, applied thought, sustained thought, happiness,
bliss, and concentration, following suppression of the hindrances. The second
has the three factors remaining after the elimination of applied and sustained
thought. The third has two factors with the fading away of happiness. The
fourth, where bliss is abandoned, has two factors with concentration and the
equanimous feeling that accompanies it. Thus there are four kinds of
concentration according to the factors of these four jhanas. So it is of four
kinds according to the factors of the four jhanas.
22. 13. In the
fourth tetrad there is concentration partaking of diminution, there is
concentration partaking of stagnation, there is concentration partaking of
distinction, and there is concentration partaking of penetration. Herein, it
should be understood that the state of partaking of diminution is
accessibility to opposition, the state of partaking of stagnation (thiti)
is stationariness (santhana) of the mindfulness that is in conformity
with that [concentration], the state of partaking of distinction is the
attaining of higher distinction, and the state of partaking of
penetration is accessibility to perception and attention accompanied by
dispassion, according as it is said 'When a man has attained the first jhana and
he is accessible to perception and attention accompanied by sense desire, then
his understanding partakes of diminution. When his mindfulness that is in
conformity with that stagnates, then his understanding partakes of stagnation.
When he is accessible to perception and attention unaccompanied by applied
thought, then his understanding partakes of distinction. When he is accessible
to perception and attention accompanied by dispassion and directed to fading
away, then his understanding partakes of penetration' (Vbh.330). The kinds of
concentration associated with that [fourfold] understanding are also four in
number. So it is of four kinds as partaking of diminution, and so on.
23. 14. In the fifth tetrad there are the following four kinds
of concentration, that is to say, sense-sphere concentration,
fine-material-sphere concentration, immaterial-sphere concentration; and
unincluded, [that is, path,] concentration.
Herein, sense sphere
concentration is all kinds of access unification. Likewise the other three
are respectively profitable unification of mind associated with fine-material,
[immaterial, and path, jhana.] So it is of four kinds as of the sense-sphere,
and so on.
24. 15. In the sixth tetrad 'If a bhikkhu obtains
concentration, obtains unification of mind, by making zeal (desire) predominant,
[89] this is called concentration due to zeal. If ... by making energy
predominant, ... If ... by making [natural.purity of] consciousness
predominant,... If ... by making inquiry predominant, this is called
concentration due to inquiry' (Vbh.216-9). So it is of four kinds as
predominance.
25. 16. In the pentad there are five jhanas by
dividing in two what is called the second jhana in the fourfold reckoning (see
§21), taking the second jhana to be due to the surmounting of only applied
thought and the third jhana to be due to the surmounting of both applied and
sustained thought. There are five kinds of concentration according to the
factors of these five jhanas. So its fivefoldness should be understood according
to the five sets of jhana factors.
26. (v) WHAT IS ITS DEFILEMENT
(vi) WHAT IS ITS CLEANSING? Here the answer is given in the Vibhanga:
'defilement is the state partaking of diminution, cleansing is the state
partaking of distinction' (Vbh.343). Herein, the state partaking of diminution
should be understood in this way: 'When a man has attained the first jhana and
he is accessible to perception and attention accompanied by sense desire, then
his understanding partakes of diminution' (Vbh.330). And the state partaking of
distinction should be understood in this way: "When he is accessible to
perception and attention unaccompanied by applied thought, then his
understanding partakes of distinction' (Vbh.330).
27. (viii)
HOW SHOULD IT BE DEVELOPED?
[A. Development in Brief]
The
method of developing the kind of concentration associated with the noble paths
mentioned (§7) under that 'of two kinds as mundane and supramundane' etc., is
included in the method of developing understanding (Ch.XXII); for in developing
[path] understanding that is developed too. So we shall say nothing separately
[here] about how that is to be developed.
28. But mundane
concentration should be developed by one who has taken his stand on virtue that
is quite purified in the way already stated. He should sever any of the ten
impediments that he may have. He should then appproach the Good friend, the
giver of a meditation subject, and he should apprehend from among the forty
meditation subjects one that suits his own temperament. After that he should
avoid a monastery unfavourable to the development of concentration and go to
live in one that is favourable. Then he should sever the lesser impediments and
not overlook any of the directions for development. This is in
brief.
[B. Development in Detail]
29. The
detail is this:
[The Ten Impediments]
Firstly it was said
above, he should sever any of the ten impediments that he may have. [90]
Now the 'ten impediments' are:
A
dwelling, family, and gain,
A class, and
building too as fifth,
And travel, kin,
affliction, books,
And supernatural
powers: ten.
Herein, the dwelling itself is the 'impediment due
to the dwelling'. So too, with the family and so on.
30. 1.
Herein, a single inner room or a single hut or a whole monastery for the
Community is called a dwelling. This is not an impediment for everyone.
It is an impediment only for anyone whose mind is exercised about the building,
etc., that goes on there, or who has many belongings stored there, or whose mind
is caught up by some business connected with it. For any other it is not an
impediment.
31. Here is a relevant story. Two clansmen left
Anuradhapura, it seems, and eventually went forth at the Thuparama. {8} One of
them made himself familiar with the Two Codes, {9} and when he had acquired five
years seniority, he took part in the Pavarana {l0} and then left for the place
called, Pacinakhandaraji. {ll} The other stayed on where he was. Now when the
one who had gone to Pacinakhandaraji had lived there a long time and had become
an elder, {12} he thought 'This place is good for retreat; suppose I told my
friend about it?'. So he set out, and in due course he entered the Thuparama. As
he entered, the Elder of the same seniority saw him, went to meet him, took his
bowl and robe and did the duties.
32. The visiting Elder went
into his lodging. He thought 'Now my friend will be sending me ghee or molasses
or a drink; for he has lived long in this city'. He got nothing that night, and
in the morning he thought 'Now he will be sending me rice gruel and solid food
sent by his supporters'. When he saw none, he thought 'There is no one to bring
it. No doubt they will give it when we go into the town'. Early in the morning
they went into the town together. When they had wandered through one street and
had got only a ladleful of gruel, they sat down in a sitting hall to drink it.
{13}
33. Then the visitor thought 'Perhaps there is no individual
giving of gruel. But as soon as it is the time for the meal people will give
special food'. But when it was time for the meal, they ate what they had got by
wandering for alms. Then the visitor said 'Venerable sir, how is this? Do you
live in this way all the time?' - 'Yes, friend.' - 'Venerable sir,
Pacinakhadaraji is comfortable; let us go there.' Now as the Elder came out from
the city [91] by the southern gate he took the Kumbhakaragama road [which leads
to Pacinakhandaraji]. The visitor asked 'But, venerable sir, why do you take
this road ?' - 'Did you not recommend Pacinakhandaraji, friend?' - 'But how is
this, venerable sir, have you no extra belongings in the place you have lived in
for so long?' - 'That is so, friend. The bed and chair belong to the Community,
and they are put away [as usual]. There is nothing else'. - 'But, venerable sir,
I have left my staff and my oil tube and my sandal bag there.' - 'Have you
already collected so much, friend, living there for just one day?' - 'Yes,
venerable sir.'
34. He was glad in his heart, and he paid homage
to the Elder: 'For those like you, venerable sir, everywhere is a forest
dwelling. The Thuparama is a place where the relics of four Buddhas are
deposited; there is suitable hearing of the Dhamma in the Brazen Palace; there
is the Great Shrine to be seen; and one can visit Elders. It is like the time of
the Buddha. It is here that you should live'. On the following day he took his
bowl and [outer] robe and went away by himself. It is no impediment for one like
that.
35. 2. Family means a family consisting of relatives
or of supporters. For even a family consisting of supporters is an impediment
for someone who lives in close association with it in the way beginning 'He is
pleased when they are pleased' (S.iii,11), and who does not even go to a
neighbouring monastery to hear the Dhamma without members of the family. But
even mother and father are not an impediment for another,
36. as in the case
of the young bhikkhu, the nephew of the Elder who lived at the Korandaka
Monastery. He went to Rohana for instruction, it seems. The Elder's sister who
was a lay devotee was always asking the Elder how her son was getting on. One
day the Elder set out for Rohana to fetch him back.
37. The young
bhikkhu too thought 'I have lived here for a long time. Now I might go and visit
my Preceptor and find out how the lay devotee is', and he left Rohana. The two
met on the banks of the [Mahaveli] River. He did the duties to the ELder at the
foot of a tree. When asked 'Where are you going?', he told him his purpose. The
Elder said 'You have done well. The lay devotee is always asking after you. That
was why I came. You may go, but I shall stay here for the Rains', and he
dismissed him. [92] He arrived at the monastery on the actual day for taking up
residence for the Rains. The lodging alloted to him happened to be the one for
which his father had undertaken responsibility.
38. His father
came on the following day and asked 'To whom was our lodging allotted, venerable
sirs?'. When he heard that it had fallen to a young visitor, he went to him.
After paying homage to him, he said 'Venerable sir, there is an obligation for
him who has taken up residence for the Rains in our lodging'. - 'What is it, lay
follower?' - 'It is to take alms food only in our house for the three months,
and to let us know the time of departure after the Pavarana ceremony. He
consented in silence. The lay devotee went home and told his wife 'There is a
visiting lord who has taken up residence for the Rains in our lodging. He must
be carefully looked after', and she agreed. She prepared good food of various
kinds for him. {l4} Though the youth went to his relatives' home at the time of
the meal, no one recognized him.
39. When he had eaten alms food
there during the three months and had completed the residence for the Rains, he
announced his departure. Then his relatives said 'Let it be tomorrow, venerable
sir', and on the following day, when they had fed him in their house and filled
his oil tube and given him a lump of sugar and a nine-cubit length of cloth,
they said 'Now you are leaving venerable sir'. He gave his blessing and set out
for Rohana.
40. His preceptor had completed the Pavarana
ceremony and was on his way back. They met at the same place as before. He did
the duties to the Elder at the foot of a tree. The Elder asked him 'How was it,
my dear, did you see the good woman lay devotee?' He replied 'Yes, venerable
sir', and he told him all that had happened. He then anointed the Elder's feet
with the oil, made him a drink with the sugar and presented him with the length
of cloth. He then, after paying homage to the Elder, told him 'Venerable,sir,
only Rohana suits me', and he departed. The Elder too arrived back at his
monastery, and next day he went into the village of
Korandaka.
41. The lay devotee, his sister, had always kept
looking down the road, thinking 'My brother is now coming with my son'. When he
saw him coming alone, she thought 'My son must be dead; that is why the elder is
coming alone', and she fell at the Elder's feet, lamenting and weeping.
Suspecting that it must have been out of fewness of 'Wishes that the youth had
gone away without announcing himself, [93] the Elder comforted her; and told her
all that had happened, and he took the length of cloth out of his bag and showed
it to her.
42. She was appeased. She prostrated herself in the
direction taken by her son and she said 'Surely the Blessed One taught the way
of the Rathavinita, the way of the Nalaka, the way of the Tuvataka, and the way
of the Great Noble Ones' Heritages {15} showing contentment with the four
requisites and delight in development, making a bhikkhu such as my son a
body-witness. So, although for three months he ate in the house of the mother
who bore him, yet he never said "I am your son, you are my mother"! Oh admirable
man'!. Even mother and father are no impediment for one such as him, so how much
less any other family that supports him.
43. 3. Gain is
the four requisites. How are they an impediment? Wherever a meritorious bhikkhu
goes people give him a large supply of requisites. With giving blessings to them
and teaching them the Dhamma he gets no chance to do the ascetic's duties. From
sunrise till the first watch of the night he never breakes his association with
people. Again even at dawn alm-food eaters fond of opulence come and say
'Venerable sir, such and such a man lay follower, woman lay follower, friend,
friend's daughter, wants to see you', and being ready to go, he replies 'Take
the bowl and robe, friend'. So he is always on the alert. Thus these requisites
are an impediment for him. He should leave his group and wander by himself where
he is not known. This is the way his impediment is severed.
44.
4. Class is a class (group) of students of Suttas or students of
Abhidhamma. If with the group's instuction and questioning he gets no
opportunity for the ascetic's duties, then that group is an impediment for him.
He should sever that impediment in this way: if those bhikkhus have already
acquired the main part and little still remains, he should finish that off and
then go to the forest. If they have only acquired little and much still remains,
[94] he should, without travelling more than a league, approach another
instructof of a class within the radius of a league and say 'Help those
venerable ones with instruction, etc.' If he does not find anyone in this way,
he should take leave of the class, saying 'I have a task to see to, friends; go
where it suits you!', and he should do his own work.
45 5.
Building (kamma) is new building work (nava-kamma). Since one
engaged in this must know about what [material] has and has not been got by
carpenters, etc., and must see about what has and has not been done, it is
always an impediment. It should be severed in this way. If little remains, it
should be completed. If much remains, it should be handed over to the Community
or to bhikkhus who are entrusted with the Community's affairs, if it is a new
building for the Community; or if it is for himself, it should be handed over to
those whom he entrusts with his own affairs, but if these are not available, he
should relinquish it to the Community and depart.
46. 6.
Travel is going on a journey. I f someone is expected to give the Going
Forth somewhere else, or if some requisite is obtainable there, and he cannot
rest content without getting it [that will be an impediment; for] even if he
goes into the forest to do the ascetic's duties, he will find it hard to get rid
of thoughts about the journey. So one in this position should apply himself to
the ascetic's duties after he has done the journey and transacted the
business.
47. 7. Kin in the case of the monastery means
Teacher, Preceptor, co-resident, pupil, those with the same Preceptor, as
oneself, and those with the same Teacher as oneself; and in the case of the
house, it means mother, father, brother, and so on. When they are sick they are
an impediment for him. Therefore that impediment should be severed by curing
them with nursing.
48. Herein, when the preceptor is sick he must
be cared for as long as life lasts if the sickness does not soon depart.
Likewise the Teacher at the Going Forth, the Teacher at the Admission, the
co-resident, the pupils to whom one has given the Admission and the Going Forth,
and those who have the same Preceptor. But the teacher from whom one takes the
Dependence, the teacher who gives one instruction, the pupil to whom one has
given the Dependence, the pupil to whom one is giving instruction, and those who
have that same teacher as oneself, should be looked after as long as the
Dependence or the instruction has not been terminated. If one is able to do so,
one should look after them even beyond that [period].
49. Mother
and father should be treated like the Preceptor. If they live within the kingdom
and look to their son for help, it should be given. [95] Also if they have no
medicine, he should give them his own. If he has none, he should go in search of
it as alms and give that. But in the case of brothers or sisters, one should
only give them what is theirs. If they have none, then one should give one's own
temporarily and later get it back; but one should not complain if one does not
get it back. It is not allowed either to make medicine for or to give it to a
sister's hushand who is not related by blood; but one can give it to one's
sister, saying 'Give it to your husband'. The same applies to one's brother's
wife. But it is allowed to make it for their children since thev are blood
relatives.
50. 8. Affliction is any kind of illness. It is
an impediment when it is actually afflicting; therefore it should be severed by
treatment with medicine. But if it is not cured after taking medicine for a few
days, then the ascetic's duties should be done after apostrophizing one's person
in this way 'I am not your slave, or your hireling. I have come to suffering
through maintaining you through the beginningless round of
rebirths'.
51. 9. Books means responsibility for the
scriptures. That is an impediment only for one who is constantly busy with
recitations, etc., but not for others. Here are relevant stories. The Elder
Revata, it seems, the Majjhima reciter, went to the Elder Revata, the dweller in
Malaya (the Hill Country), and asked him for a meditation subject. The Elder
asked him 'How are you in the scriptures, friend?' - 'I am studying the Majjhima
[Nikaya], venerable sir.' - 'The Majjhima is a hard responsibility, friend. When
a man is still learning the First Fifty by heart, he is faced with the Middle
Fifty; and when he is still learning that by heart, he is faced with the Last
Fifty. How can you take up a meditation subject?' - 'Venerable sir, when I have
taken a meditation subject from you, I shall not look at the scriptures again.'
He took the meditation subject, and doing no recitation for nineteen years, he
reached Arahantship in the twentieth year. He told bhikkhus who came for
recitation 'I have not looked at the scriptures for twenty years, friends, [96]
yet I am familiar with them. You may begin'. And from beginning to end he had no
hesitation ever over a single syllable.
52. The Elder Maha-Naga,
too, who lived at Karuliyagiri (Karaliyagiri) put aside the scriptures for
eighteen years, and then he recited the Dhatukatha to the bhikkhus. When they
checked this with the town-dwelling elders [of Anuradhapura], not a single
question was found out of its order.
53. In the Great Monastery
too the Elder Tipitaka-Cula-Abhaya had the golden drum struck, saying 'I shall
expound the three Pitakas in the circle of [experts in] the Five Collections of
discourses', and this was before he had learnt the commentaries. The community
of Bhikkhus said 'Which teachers' teaching is it? Unless you give only the
teaching of our own teachers we shall not let you speak'. Also his Preceptor
asked him when he went to wait on him 'Did you have the drum beaten, friend ?'.
- 'Yes, venerable sir' - 'For what reason?' - 'I shall expound the scriptures,
venerable sir.' - 'Friend Abhaya, how do the teachers explain this passage?' -
'They explain it in this way, venerable sir.' The Elder dissented, saying 'Hum'.
Again three times, each time in a different way, he said 'They explain it in
this way, venerable sir'. The elder always dissented, saying 'Hum'. Then he said
'Friend, your first explanation was the way of the teachers. But it is because
you have not actually learnt it from the teachers' lips that you are unable to
maintain that the teachers say such and such. Go and learn it from our own
teachers'. - 'Where shall I go, venerable sir?' - 'There is an Elder named
Maha-Dhammarakkhita living in the Tuladharapabbata Monastery in the Rohana
country beyond the [Mahiveli] River. He knows all the scriptures. Go to him'.
Saying 'Good, venerable sir', he paid homage to the Elder. He went with five
hundred bhikkhus to the Elder Maha-Dhammarakkhita, and when he had paid homage
to him, he sat down. The Elder asked "Why have you come?'. -'To hear the Dhamma,
venerable sir.' - 'Friend Abhaya, they ask me about the Digha and the Majjhima
from time to time, but I have not looked at the others for thirty years. Still
you may repeat them in my presence by night, and I shall explain them to
you
by day.' He said 'Good, venerable sir', and he acted accordingly.
54. The inhabitants of the village had a large pavilion built at
the door of his dwelling, and they came daily to hear the Dhamma. Explaining by
day what had been repeated by night, [97] the Elder [Dhammarakkhita] eventually
completed the instruction. Then he sat down on a mat on the ground before the
Elder Abhaya and said 'Friend, explain a meditation subject to me'. - 'What are
you saying, venerable sir, have I not heard it all from you? What can I explain
to you that you do not already know?' The senior Elder said 'This path is
55. different for one who has actually travelled by it'. The Elder Abhaya
was then, it seems, a Stream Enterer.
When the Elder Abhaya had
given his teacher a meditation subject, he returned to Anuradhapura. Later,
while he was expounding the Dhamma in the Brazen Palace, he heard that the Elder
had attained nibbana. On hearing this, he said 'Bring me [my] robe, friends'.
Then he put on the robe and said 'The Arahant path befits our teacher, friends.
Our teacher was a true thoroughbred. He sat down on a mat before his own Dhamma
pupil and said, "Explain a meditation subject to me". The Arahant path befits
our teacher, friends'.
For such as these books are no
impediment.
56. 10. Supernormal powers are the supernormal
powers of the ordinary man. They are hard to maintain, like a prone infant or
like a baby hare, and the slightest thing breaks them. But they are an
impediment for insight, not for concentration, since they are obtainable through
concentration. So the supernormal powers are an impediment that should be
severed by one who seeks insight: the others are impediments to be severed by
one who seeks concentration.
This in the first place is the
detailed explanation of the impediments.
57. Approach the Good
Friend, the giver of a meditation subject (§28): meditation subjects are of
two kinds, that is, generally useful meditation subjects, and special meditation
subjects.
Herein, lovingkindness towards the Community of
Bhikkhus etc., and also mindfulness of death are what are called generally
useful meditation subjects. Some say perception of foulness,
too.
58. When a bhikkhu takes up a meditation subject, he should
first develop lovingkindness towards the Community of Bhikkhus within the
boundary, {16} limiting it at first [to 'all bhikkhus in this monastery'], in
this way: 'May they be happy
and free from affliction'. Then he should
develop it towards all deities within the boundary. Then towards all the
principal people in the village that is his alms resort; then to [all human
beings there and to] all living beings dependent on the human beings. With
lovingkindness towards the Community of Bhikkhus he produces kindliness in his
co-residents; then they are easy for him to live with. With lovingkindness
towards the deities within the boundary he is protected by kindly deities with
lawful protection. [98] With lovingkindness towards the principal people in the
village that is his alms resort his requisites are protected by well-disposed
principal people with lawful protection. With lovingkindness to all human beings
there he goes about without incurring their dislike since they trust him. With
lovingkindness to all living beings he can wander unhindered
everywhere.
With mindfulness of death, thinking 'I have got to
die', he gives up improper search (see S.ii,194; MA.i,115), and with a growing
sense of urgency he comes to live without attachment. When his mind is familiar
with the perception of foulness, then even divine objects do not tempt his mind
to greed.
59. So these are called generally useful and they are
called meditation subjects since they are needed {17} generally and desirable
owing to their great helpfulness and since they are subjects for the meditation
work intended.
60. What is called a 'special meditation subject'
is that one from among the forty meditation subjects that is suitable to a man's
own temperament. It is 'special (parihariya)' because he must carry it
(pariharitabbatta) constantly about with him, and because it is the
proximate cause for each higher stage of development.
So it is
the one who gives this twofold meditation subject that is called the giver of
meditation subject.
61. The Good Friend is one who
possesses such special qualities as
these:
'He is revered and dearly
loved,
And one who speaks and suffers
speech;
The speech he utters is
profound,
He does not urge without a
reason' (A.iv,32), and soon.
He is wholly solicitous of welfare and partial
to progress.
62. Because of the words beginning 'Ananda, it is
owing to my being a good friend to them that living beings subject to birth are
freed from birth' (S.i,88) it is only the Fully Enlightened One who possesses
all the aspects of the Good Friend. Since that is so, while he is available only
a meditation subject taken in the Blessed One's presence is well taken. But
after his final attainment of nibbana, it is proper to take it from anyone of
the eighty great disciples still living. When they are no more available, one
who wants to take a particular meditation subject should take it from someone
with cankers destroyed, who has, by means of that particular meditation subject,
produced the fourfold and fivefold jhana, and has reached the destruction of
cankers by augmenting insight that had that jhana as its proximate
cause.
63. But how then, does someone with cankers destroyed
declare himself thus: 'I am one whose cankers are destroyed'? Why not? He
declares himself when he knows that his instructions will be carried out. Did
not the Elder Assagutta [99] spread out his leather mat in the air and sitting
cross-legged on it explain a meditation subject to a bhikkhu who was starting
his meditation subject, because he knew that that bhikkhu was one who would
carry out his instructions for the meditation subject?
64. So if
someone with cankers destroyed is available, that is good. If not, then one
should take it from a Non-returner, a Once-returner, a Stream Enterer, an
ordinary man who has obtained jhana, one who knows three Pitakas, one who knows
two Pitakas, one who knows one Pitaka, in descending order [according as
available]. If not even one who knows one Pitaka is available, then it should be
taken from one who is familiar with one Collection together with its commentary,
and one who is himself conscientious. For a teacher such as this who knows the
texts guards the heritage, and protects the tradition, will follow the teachers'
opinion rather than his own. Hence the Ancient Elders said three times 'One who
is conscientious will guard it'.
65. Now those beginning with one
whose cankers are destroyed mentioned above will describe only the path they
have themselves reached. But with a learned man, his instructions and his
answers to questions are purified by his having approachcd such and such
teachers, and so he will explain a meditation subject showing a broad track,
like a big elephant going through a stretch of jungle, and he will select suttas
and reasons from here and there, adding [explanations of] what is suitable and
unsuitable. So a meditation subject should be taken by approaching the Good
Friend such as this, the giver of a meditation subject, and by doing all the
duties to him.
66. If he is available in the same monastery, it
is good. If not, one should go to where he lives.
When [a
bhikkhu] goes to him, he should not do so with feet washed and anointed, wearing
sandals, with an umbrella, surrounded by pupils, and bringing oil tube, honey,
molasses, etc.; he should do so fulfilling the duties of a bhikkhu setting out
on a journey, carrying his bowl and robes himself, doing all the duties in each
monastery on the way, with few belongings, and living in the greatest
effacement. When entering that monastery, he should do so [expecting nothing,
and even provided] with a tooth-stick that he has had made allowable on the way
[according to the rules]. And he should not enter some other room, thinking 'I
shall go to the teacher after resting awhile and after washing and annointing my
feet, and so on'.
67. Why? If there are bhikkhus there who are
hostile to the teacher, they might ask him the reason for his coming and speak
dispraise of the teacher, saying 'You are done for if you go to him'; [100] they
might make him regret his coming and turn him back. So he should ask for the
teacher's dwelling and go straight there.
68. If the teacher is
junior, he should not consent to the teacher's receiving his bowl and robe, and
so on. If the teacher is senior, then he should go and pay homage to him and
remain standing. When told 'Put down the bowl and robe, friend', he may put them
down. When told 'Have some water to drink', he can drink if he wants to. When
told 'You may wash your feet', he should not do so at once, for if the water has
been brought by the teacher himself, it would be improper. But when told 'Wash,
friend, it was not brought by me, it was brought by others', then he can wash
his feet, sitting in a screened place out of sight of the teacher, or in the
open to one side of the dwelling.
69. If the teacher brings an
oil tube, he should get up and take it carefully with both hands. If he did not
take it, it might make the teacher wonder 'Does this bhikkhu resent sharing so
soon?'; but having taken it, he should not anoint his feet at once. For if it
were oil for anointing the teacher's limbs, it would not be proper. So he should
first anoint his head, then his shoulders, etc.; but when told 'This is meant
for all the limbs, friend, anoint your feet', he should put a little on his head
and then anoint his feet. Then he should give it back, saying when the teacher
takes it 'May I return this oil tube, venerable sir?'.
70. He
should not say 'Explain a meditation subject to me, venerable sir' on the very
day he arrives. But starting from the next day, he can, if the teacher has a
habitual attendant, ask his permission to do the duties. If he does not allow it
when asked, they can be done when the opportunity offers. When he does them,
three tooth-sticks should be brought, a small, a mediurn, and a big one, and two
kinds of mouthwashing water and bathing water, that is, hot and cold, should be
set out. Whichever of these the teacher uses for three days should then be
brought regularly. If the teacher uses either kind indiscriminately, he can
bring whatever is available.
71. Why so many words? All should
be done as prescribed by the Blessed One in the Khandhakas as the Right Duties
in the passage beginning 'Bhikkhus, a pupil should perform the Duties to the
teacher [1O1] rightly. Herein, this is the right performance of duties. He
should rise early; removing his sandals and arranging his robe on one shoulder,
he should give the tooth-sticks and the mouth-washing water, and he should
prepare the seat. If there is rice gruel, he should wash the dish and bring the
rice gruel' (Vin.i,61).
72. To please the teacher by perfection
in the duties he should pay homage in the evening, and he should leave when
dismissed with the words 'You may go'. When the teacher asks him 'Why have you
come?', he can explain the reason for his coming. If he does not ask but agrees
to the duties being done, then after ten days or a fortnight have gone by he
should make an opportunity by staying back one day at the time of his dismissal,
and announcing the reason for his coming; or he should go at an unaccustomed
time, and when asked 'What have you come for?', he can announce it. If the
teacher
73. says 'Come in the morning', he should do so. But if
his stomach burns with a bile affliction at that hour, or if his food does not
get digested owing to sluggish digestive heat, or if some other ailment afflicts
him, he should let it be known, and proposing a time that suits himself, he
should come at that time. For if a meditation subject is expounded at an
inconvenient time, one cannot give attention.
This is the
detailed explanation of the words 'approach the Good Friend, the giver of a
meditation subject'.
74. Now as to the words, one that suits
his temperament (§28): there are six kinds of temperament, that is, greedy
temperament, hating temperament, deluded temperament, faithful temperament,
intelligent temperament, and speculative temperament. Some would have fourteen,
taking these six single ones together with the four made up of the three double
combinations and one triple combination with the greed triad and likewise with
the faith triad. But if this classification is admitted, there are many more
kinds of temperament possible by combining greed, etc., with faith etc.;
therefore the kinds of temperament should be understood briefly as only six. As
to meaning the temperaments are one, that is to say, personal nature,
idiosyncrasy. According to [102] these there are only six types of persons, that
is, one of greedy temperament, one of hating temperament, one of deluded
temperament, one of faithful temperament, one of intelligent temperament, and
one of speculative temperament.
75. Herein, one of faithful
temperament is parallel to one of greedy temperament because faith is strong
when profitable [kamma] occurs in one of greedy temperament, owing to its
special qualities being near to those of greed. For, in an unprofitable way,
greed is affectionate and not over-austere, and so, in a profitable way, is
faith. Greed seeks out sense desires as object, while faith seeks out the
special qualities of virtue and so on. And greed does not give up what is
harmful, while faith does not give up what is beneficial.
76. One
of intelligent temperament is parallel to one of hating temperament because
understanding is strong when profitable [kamma] occurs in one of hating
temperament, owing to its special qualities being near to those of hate. For, in
an unprofitable way, hate is disaffected and does not hold to its object, and
so, in a profitable way, is understanding. Hate seeks out only unreal faults,
while understanding seeks out only real faults. And hate occurs in the mode of
condemning living beings, while understanding occurs in the mode of condemning
formations.
77. One of speculative temperament is parallel to one
of deluded temperament because obstructive applied thoughts arise often in one
of deluded temperament who is striving to arouse unarisen profitable states,
owing to their special qualities being near to those of delusion. For just as
delusion is restless owing to perplexity, so are applied thoughts that are due
to thinking over various aspects. And just as delusion vacillates owing to
superficiality, so do applied thoughts that are due to facile
conjecturing.
78. Others say that there are three more kinds of
temperament with craving, pride, and views. Herein craving is simply greed; and
pride {18} is associated with that. So neither of them exceeds greed. And since
views have their source in delusion, the temperament of views falls within the
deluded temperament.
79. What is the source of these
temperaments? And how is it to be known that such a person is of greedy
temperament, that such a person is of one of those beginning with hating
temperament? What suits one of what kind of temperament?
80.
Herein, as some say, {19} the first three kinds of temperament to begin with
have their source in previous habit; and they have their source in the elements
and humours. Apparently one of greedy temperament has formerly had plenty of
desirable tasks and gratifying work to do, or has reappeared here after dying in
a heaven. And one of hating temperament has formerly had plenty of stabbing and
torturing and brutal work to do or has reappeared here after dying in one of the
hells or the Naga (serpent) existences. And one [1O3] of deluded temperament has
formerly drunk a lot of intoxicants and neglected learning and questioning, or
has reappeared here after dying in the animal existence. It is in this way that
they have their source, in previous habit, they
81. say. Then a person is of
deluded temperament because two elements are prominent, that is to say, the
earth element and the fire element. He is of hating temperament because the
other two elements are prominent. But he is of greedy temperament because all
four are equal. And as regards the humours, one of greedy temperament has phlegm
in excess and one of deluded temperament has wind in excess. Or one of deluded
temperament has phlegm in excess and one of greedy temperament has wind in
excess. So they have their source in the elements and the humours, they
say.
82. [Now it can rightly be objected that] not all of those
who have had plenty of desirable tasks and gratifying work to do, and who have
reappeared here after dying in a heaven, are of greedy temperament, or the
others respectively of hating and deluded temperament; and there is no such law
of prominence of elements (See Ch.XIV,§43f.) as that asserted; and only the
pair, greed and delusion, are given in the law of humours, and even that
subsequently contradicts itself; and no source for even one among those
beginning with one of faithful temperament is given. Consequently this
definition is indecisive.
83. The following is the exposition
according to the opinion of the teachers of the commentaries; for this is said
in the Explanation of Prominence: 'The fact that these beings have prominence of
greed, prominence of hate, prominence of delusion, prominence of non-greed,
prominence of non-hate, prominence of non-delusion, is governed by previous
root-cause.
'For when in one man at the moment of his
accumulating [rebirth-producing] kamma greed is strong and non-greed is weak,
non-hate and non-delusion are strong and hate and delusion are weak, then his
weak non-greed is unable to prevail over his greed, but his non-hate and
non-delusion being strong are able to prevail over his hate and delusion. That
is why, on being reborn through rebirth-linking given by that kamma, he has
greed, is good-natured and unangry, and possesses understanding with knowledge
like a lightning flash.
84. 'When at the moment of another's
accumulating kamma greed and hate are strong and non-greed and non-hate weak,
and non-delusion is strong and delusion weak, then in the way already stated he
has both greed and hate, but possesses understanding with knowledge like a
lightning flash; like the Elder Datta-Abhaya.
'When at the
moment of his accumulating kamma greed, non-hate and delusion are strong and the
others are weak, then in the way already stated he both has greed and is dull
but is good-tempered {20} and unangry like the Elder Bahula.
'Likewise when at the moment of his accumulating kamma the three, namely, greed,
hate and delusion are strong and non-greed, etc., are weak, then in the way
already stated he has both greed and hate and is deluded. [104]
85. 'When at the moment of his accumulating kamma non-greed,
hate and delusion are strong and the others are weak, then in the way already
stated he has little defilement and is unshakable even on seeing a heavenly
object but he has hate and is slow in understanding.
'When at
the moment of his accumulating kamma non-greed, non-hate and delusion are strong
and the rest weak, then in the way already stated he has no greed and no
hate
and is good-tempered but slow in understanding.
'Likewise when at the moment of his accumulating kamma non-greed, hate and
non-delusion are strong and the rest weak, then in the way already stated he
both has no greed and possesses understanding but has hate and is
irascible.
'Likewise when at the moment of his accumulating
kamma the three, that is, non-hate, non-greed, and non-delusion, are strong and
greed, etc., are weak, then in the way already stated he has no greed and no
hate and possesses understanding like the Elder
Maha-Sangharakkhita'.
86. One who, as it is said here, 'has
greed' is one of greedy temperament; one who 'has hate' and one who 'is dull'
are respectively of hating temperament and deluded temperament. One who
'possesses understanding' is one of intelligent temperament. One who 'has no
greed' and one who 'has no hate' are of faithful temperament because they are
naturally trustful. Or just as one who is reborn through kamma accompanied by
non-delusion is of intelligent temperament, so one who is reborn through kamma
accompanied by strong faith is of faithful temperament, one who is reborn
through kamma accompanied by thoughts of sense desire is of speculative
temperament, and one who is reborn through kamma accompanied by mixed greed,
etc., is of mixed temperament. So it is the kamma productive of rebirth-linking
and accompanied by some one among the things beginning with greed that should be
understood as the source of the temperaments.
87. But it was
asked, and how is it to be known that 'This person is of greedy
temperament' (§79), and so on. This is explained as
follows:
'By the posture, by the action,
By eating, seeing, and so on,
By the kind of states occurring,
May temperament be recognIzed.'
88. Herein, by the posture: when one of greedy
temperament is walking in his usual manner, he walks carefully, puts his foot
down slowly, puts it down evenly, lifts it up evenly, and his step is springy.
{21} One of hating temperament walks as though he were digging with the points
of his feet, puts his foot down quickly, lifts it up quickly, and his step is
dragged along.
One of deluded temperament walks with a perplexed
gait, puts his foot down hesitantly, lifts it up hesitantly, [105] and his step
is pressed down suddenly.
And this is said in the account of
the origin of the Magandiya Sutta:
'The
step of one of greedy nature, will be
springy;
The step of one of hating
nature, dragged along;
Deluded, he will
suddenly press down his step;
And one
without defilement has a step like this' (see SnA.544)
89. The
stance of one of greedy temperament is confident and graceful. That of one of
hating temperament is rigid. That of one of deluded temperament is muddled.
Likewise in sitting. And one of greedy temperament spreads his bed unhurriedly,
lies down slowly, composing his limbs, and he sleeps in a confident manner. When
woken instead of getting up quickly, he gives his answer slowly as though
doubtful. One of hating temperament spreads his bed hastily anyhow; with his
body flung down he sleeps with a scowl. When woken, he gets up quickly and
answers as though annoyed. One of deluded temperament spreads his bed all awry
and sleeps mostly face downwards with his body sprawling. When woken, he gets up
slowly, saying 'Hum'.
90. Since those of faithful temperament,
etc., are parallel to those of greedy temperament, etc., their postures are
therefore like those described above.
This firstly is how the
temperaments may be recognized by the posture.
91. By the
action: also in the acts of sweeping, etc., one of greedy temperament grasps
the broom well, and he sweeps cleanly and evenly without hurrying or scattering
the sand as if he were strewing sinduvara flowers. One of hating
temperament grasps the broom tightly, and he sweeps uncleanly and unevenly with
a harsh noise, hurriedly throwing up the sand on each side. One of deluded
temperament grasps the broom loosely, and he sweeps neither cleanly nor evenly,
mixing the sand up and turning it over.
92. As with sweeping so
too with any action such as washing and dyeing robes, and so on. One of greedy
temperament acts skilfully, gently, evenly and carefully. One of hating
temperament acts tensely, stiffly and unevenly. One of deluded temperament acts
unskilfully as if muddled, unevenly, and indecisively. [106] Also one of greedy
temperament wears his robe neither too tightly nor too loosely, confidently and
level all round. One of hating temperament wears it too tight and not level all
round. One of deluded temperament wears it loosely and in a muddled
way.
Those of faithful temperament, etc., should be understood
in the same way as those just described, since they are
parallel.
This is how the temperaments may be recognized by the
actions.
93. By eating: one of greedy temperament likes
eating rich sweet food. When eating, he makes a round lump not too big and eats
unhurriedly, savouring the various tastes. He enjoys getting something good. One
of hating temperament likes eating rough sour food. When eating he makes a lump
that fills his mouth, and he eats hurriedly without savouring the taste. He is
aggrieved when he gets something not good. One of deluded temperament has no
settled choice. When eating, he makes a small unrounded lump, and as he eats he
drops bits into his dish, smearing his face, with his mind astray, thinking of
this and that.
Also those of faithful temperament, etc., should
be understood in the same way as those just described since they are
parallel.
This is how the temperament may be recognized by
eating.
94. And by seeing and so on: when one of greedy
temperament sees even a slightly pleasing visible object, he looks long as if
surprised, he seizes on trivial virtues, discounts genuine faults, and when
departing, he does so with regret as if unwilling to leave. When one of hating
temperament sees even a slightly unpleasing visible object, he avoids looking
long as if he were tired, he picks out trivial faults, discounts genuine
virtues, and when departing, he does so without regret as if anxious to leave.
When one of deluded temperament sees any sort of visible object, he copies what
others do: if he hears others criticizing, he criticizes; if he hears others
praising, he praises; but actually he feels equanimity in himself - the
equanimity of unknowing. So too with sounds, and so on. And those of faithful
temperament, etc., should be understood in the same way as those just described
since they are parallel.
This is how the temperaments may be
recognized by seeing and so on.
95. By the kind of states
occurring: in one of greedy temperament there is frequent occurrence of such
states as deceit, fraud, pride, evilness of wishes, greatness of wishes,
discontent, foppery and personal vanity. {22} [107] In one of hating temperament
there is frequent occurrence of such states as anger, enmity, disparaging,
domineering, envy and avarice. In one of deluded temperament there is frequent
occurrence of such states as stiffness, torpor, agitation, worry, uncertainty,
and holding on tenaciously with refusal to relinquish.
In one of
faithful temperament there is frequent occurrence of such states as free
generosity, desire to see Noble Ones, desire to hear the Good Dhamma, great
gladness, ingenuousness, honesty, and trust in things that inspire trust. In one
of intelligent temperament there is frequent occurrence of such states as
readiness to be spoken to, possession of good friends, knowledge of the right
amount in eating, mindfulness and full awareness, devotion to wakefulness, a
sense of urgency about things that should inspire a sense of urgency, and wisely
directed endeavour. In one of speculative temperament there is frequent
occurrence of such states as talkativeness, sociability, boredom with devotion
to the profitable, failure to finish undertaking, smoking by night and flaming
by day (see M.i,144 - that is to say, hatching plans at night and putting them
into effect by day), and mental running hither and thither (see
Ud.37).
This is how the temperaments may be recognized by the
kind of states occurring.
96. However, these directions for
recognizing the temperaments have not been handed down in their entirety in
either the texts or the commentaries; they are only expressed according to the
opinion of the teachers and cannot therefore be treated as authentic. For even
those of hating temperament can exhibit postures, etc., ascribed to the greedy
temperament when they try diligently. And postures, etc., never arise with
distinct characteristics in a person of mixed temperament. Only such directions
for recognizing temperament as are given in the commentaries should be treated
as authentic; for this is said: 'A teacher who has acquired penetration of minds
will know the temperament and will explain a meditation subject accordingly; one
who has not should question the pupil'. So it is by penetration of minds or by
questioning the person, that it can be known whether he is one of greedy
temperament or one or those beginning with hating
temperament.
97. What suits one of what kind of temperament?
(&79). A suitable lodging for one of greedy temperament has an unwashed sill
and stands level with the ground, and it can be either an overhanging [rock with
an] unprepared [dripledge] (see Ch.II, note 15), a grass hut, or a leafhouse,
etc.; it ought to be spattered with dirt, full of bats, {23} dilapidated, too
high or too low, in bleak surroundings, threatened [by lions, tigers, etc.,]
with a muddy, uneven path, [108] where even the bed and chair are full of bugs.
And it should he ugly and unsightly, exciting loathing as soon as looked at.
Suitable inner and outer garments are those that have torn-off edges with
threads hanging down all round like a 'net cake', {24} harsh to the touch like
hemp, soiled, heavy and hard to wear. And the right kind of bowl for him is an
ugly clay bowl disfigured by stoppings and joins, or a heavy and misshappen iron
bowl as unappetising as a skull. The right kind of road for him on which to
wander for alms is disagreeable, with no village near, and uneven. The right
kind of village for him in which to wander for alms is where people wander about
as if oblivious of him, where, as he is about to leave without getting alms even
from a single family, people call him into the sitting hall, saying 'Come,
venerable sir', and give him gruel and rice, but do so as casually as if they
were putting a cow in a pen. Suitable people to serve him are slaves or workmen
who are unsightly, ill-favoured, with dirty clothes, ill-smelling and
disgusting, who serve him his gruel and rice as if they were throwing it rudely
at him. The right kind of gruel and rice and hard food is poor, unsightly, made
up of millet, kudusaka, broken rice, etc., stale buttermilk, sour gruel,
curry of old vegetables, or anything at all that is merely for filling the
stomach. The right kind of posture for him is either standing or walking. The
object of his contemplation should be any of the colour kasinas, beginning with
the blue, whose colour is not pure.
This is what suits one of
greedy temperament.
98. A suitable resting place for one of
hating temperament is not too high or too low, provided with shade and water,
with well-proportioned walls, posts and steps, with well prepared frieze work
and lattice work, brightened with various kinds of painting, with an even,
smooth, soft floor, adorned with festoons of flowers and a canopy of many
coloured cloth like a Brahma-god's divine palace, with bed and chair covered
with well-spread clean pretty covers, smelling sweetly of flowers, and perfume
and scents set about for homely comfort, which makes one happy and glad at 99.
the mere sight of it. The right kind of road to his lodging is free from any
sort of danger, traverses clean, even ground, and has been properly prepared.
[109] And here it is best that the lodging's furnishings are not too many in
order to avoid hiding-places for insects, bugs, snakes and rats: even a single
bed and chair only. The right kind of inner and outer garments for him are of
any superior stuff such as China cloth, Somara cloth, silk, fine cotton, fine
linen, of either single or double thickness, quite light, and well dyed, quite
pure in colour to befit an ascetic. The right kind of bowl is made of iron, as
well shaped as a water bubble, as polished as a gem, spotless, and of quite pure
colour to befit an ascetic. The right kind of road on which to wander for alms
is free from dangers, level, agreeable, with the village neither too far nor too
near. The right kind of village in which to wander for alms is where people,
thinking 'Now our lord is coming', prepare a seat in a sprinkled, swept place,
and going out to meet him, take his bowl, lead him to the house, seat him on a
prepared seat and serve him carefully with their
100. own hands. Suitable
people to serve him are handsome, pleasing, well bathed, well anointed, scented
{25} with the perfume of incense and the smell of flowers, adorned with apparel
made of variously-dyed clean pretty cloth, who do their work carefully. The
right kind of gruel, rice, and hard food has colour, smell and taste, possesses
nutritive essence, and is inviting, superior in every way, and enough for his
wants. The right kind of posture for him is lying down or sitting. The object of
his contemplation should be any one of the colour kasinas, beginning with the
blue, whose colour is quite pure. This is what suits one of hating temperament.
The right lodging for one of deluded temperament has a view and is not shut in,
where the four quarters are visible to him as he sits there. As to the postures,
walking is right.
The right kind of object for his contemplation is not
small, that is to say, the size of a winnowing basket or the size of a saucer;
for his mind becomes more confused in a confined space; so the right kind is an
amply large kasina. The rest is as stated for one of hating temperament. This is
what suits one of deluded temperament.
102. For one of faithful
temperament all the directions given for one of hating temperament are suitable.
As to the object of his contemplation, one of the Recollections is right as
well.
For one of intelligent temperament there is nothing
unsuitable as far as concerns the lodging and so on.
For one of
speculative temperament an open lodging with a view, [110] where gardens, groves
and ponds, pleasant prospects, panoramas of villages, towns and countryside, and
the blue gleam of mountains, are visible to him as he sits there, is not right;
for that is a condition for the running hither and thither of applied thought.
So he should live in a lodging such as a deep cavern screened by woods like the
Overhanging Rock of the Elephant's Belly (Hatthikucchipabbhara), or
Mahinda's Cave. Also an ample-sized object of contemplation is not suitable for
him; for one like that is a condition for the running hither and thither of
applied thought. A small one is right. The rest is as stated for one of greedy
temperament. This is what suits one of speculative temperament.
These are the details, with definition of the kind, source, recognition, and
what is suitable, as regards the various temperaments handed down here with the
words 'that suits his own temperament' (§28).
103. However, the
meditation subject that is suitable to the temperament has not been cleared up
in all its aspects yet. This will become clear automatically when those in the
following list are treated in detail. Now it was said above 'and he should
apprehend from among the forty meditation subjects one that suits his own
temperament' (§28). Here the exposition of the meditation subject should be
first understood in these ten ways: (1) as to enumeration, (2) as to which bring
only access and which absorption, (3) as to the kinds of jhana, (4) as to
surmounting, (5) as to extension and non-extension, (6) as to object (7) as to
plane, (8) as to apprehending, (9) as to condition, (10) as to suitability to
temperament.
104. 1. Herein, as to enumeration: it was
said above 'from among the forty meditation subjects' (§28). Herein, the forty
meditation subjects are these:
ten
kasinas (totalities),
ten kinds of
foulness,
ten recollections,
four divine abidings,
four immaterial states,
One perception,
One defining.
105.
Herein, the ten kasinas are these: earth kasina, water kasina, fire kasina, air
kasina, blue kasina, yellow kasina, red kasina, white kasina, light kasina, and
limited-space kasina. {26}
The ten kinds of foulness are these:
the bloated, the livid, the festering, the cut-up, the gnawed, the scattered,
the hacked and scattered, the bleeding, the worm-infested, and a skeleton.
{27}
The ten kinds of recollection are these: recollection of
the Buddha (the Enlightened One), recollection of the Dhamma (the Law),
recollection of the Sangha (the Community), recollection of virtue, recollection
of generosity, recollection of deities, recollection (or mindfulness) of death,
mindfullness occupied with the body, mindfulness of breathing, and recollection
of peace. [111]
The four divine abidings are these:
lovingkindness, compassion, gladness, and equanimity.
The four
immaterial states are these: the base consisting of boundless space, the base
consisting of boundless consciousness, the base consisting of nothingness, and
the base consisting of neither perception nor non-perception.
The one perception is the perception of repulsiveness in
nutriment.
The one defining is the defining of the four
elements.
This is how the exposition should be understood 'as to
enumeration'.
106. 2. As to which bring access only and which
absorption: the eight recollections - excepting mindfulness occupied
with the body and mindfulness of breathing -, the perception of repulsiveness in
nutriment, and the defining of the four elements, are ten meditation subjects
that bring access only. The others bring absorption. This is 'as to which bring
access only and which absorption'.
107. 3. As to the kind of
jhana: among those that bring absorption, the ten kasinas together with
mindfulness of breathing bring all four jhanas. The ten kinds of foulness
together with mindfulness occupied with the body bring the first Jhana. The
first three divine abidings bring three jhanas. The fourth divine abiding and
the four immaterial states bring the fourth jhana. This is 'as to the kind of
jhana'.
108. 4. As to surmounting: there are two kinds of
surmounting, that is to say, surmounting of factors and surmounting of object.
Herein, there is surmounting of factors in the case of all meditation subjects
that bring three and four jhanas because the second jhana, etc., have to be
reached in those same objects by surmounting the jhana factors of applied
thought and sustained thought, and so on. Likewise in the case of the fourth
divine abiding; for that too has to be reached by surmounting joy in the same
object as that of lovingkindness, and so on. But in the case of the four
immaterial states there is surmounting of the object; for the base consisting of
boundless space has to be reached by surmounting one or other of the first nine
kasinas, and the base consisting of boundless consciousness, etc., have
respectively to be reached by surmounting space, and so on. With the rest there
is no surmounting. This is 'as to surmounting'.
109. 5. As to
extension and non-extension: only the ten kasinas among these forty
meditation subjects need be extended. For it is within just so much space as one
is intent upon with the kasina that one can hear sounds with the divine ear
element, see visible objects with the divine eye, and know the minds of other
beings with the mind.
110. Mindfulness occupied with the body and
the ten kinds of foulness need not be extended. Why? Because they have a
definite location and because there is no benefit in it. The definiteness of
their location will become clear in explaining the method of development
(Ch.VIII,§83-138 and Ch.VI,§40,41,79). If the latter are extended, it is only a
quantity of corpses that is extended [112] and there is no benefit. And this is
said in answer to the question of Sopaka. "Perception of visible forms is quite
clear, Blessed One, perception of bones is not clear' (
); for here the perception of visible forms is called 'quite clear' in the sense
of extension of the sign, while the perception of bones is called 'not
111.
quite clear' in the sense of its non-extension. But the words 'I was intent upon
this whole earth with the perception of a skeleton' (Thag.18) are said of the
manner of appearance to one who has acquired that perception. For just as in
[the Emperor] Dhammasoka's time the Karavika bird uttered a sweet song
when it saw its own reflection in the looking-glass walls all round and
perceived Karavikas in every direction, {28} so the Elder [Singala Pitar]
thought, when he saw the sign appearing in all directions through his
acquisition of the perception of a skeleton, that the whole earth was covered
with bones.
112. If that is so, then is what is called the
measurelessness of the object of jhana produced on foulness contradicted? {29}
It is not contradicted. For one man apprehends the sign in a large bloated
corpse or skeleton, another in a small one. In this way the jhana of the one has
a limited object and that of the other a measureless object. Or alternatively
'With a measureless object' (Dhs.182-4 in elision) is said of it referring to
one who extends it, seeing no disadvantage in doing so. But it need not be
extended because no benefit results.
113. The rest need not be
extended likewise. Why? When a man extends the sign of in-breaths and
out-breaths, only a quantity of wind is extended, and it has a definite
location, [the nosetip.] So it need not be extended because of the disadvantage
and because of the definiteness of the location. And the divine abidings have
living beings as their object. When a man extends the sign of these, only the
quantity of living beings would be extended, and there is no purpose in that. So
that also need not be extended.
114. When it is said 'Intent upon
one quarter with his heart endued with lovingkindness' (D. i,,250), etc., that
is said for the sake of comprehensive inclusion. For it is when a man develops
it progressively by including living beings in one direction by one house, by
two houses, etc., that he is said to be 'intent upon one direction', [113] not
when he extends the sign. And there is no counterpart sign here that he might
extend. Also the state of having a limited or measureless object can be
understood here according to the way of inclusion, too.
115. As
regards the immaterial states as object, space need not be extended since it is
the mere removal of the kasina [materiality]; for that should be brought to mind
only as the disappearance of the kasina [materiality]; if he extends it, nothing
further happens. And consciousness need not be extended since it is a state
consisting in an individual essence, and it is not possible to extend a state
consisting in an individual essence. The disappearance of consciousness need not
be extended since it is mere non-existence of consciousness. And the base
consisting of neither perception nor non-perception as object need not be
extended since it too is a state consisting in an individual essence.
{30}
116. The rest need not be extended because they have no
sign. For it is the counterpart sign {31} that would be extendable, and the
object of the recollection of the Buddha, etc., is not a counterpart sign.
Consequently there is no need for extension there.
This is 'as
to extension and non-extension.'
117. 6. As to object: of
these forty meditation subjects, twenty-two have counterpart signs as object,
that is to say, the ten kasinas, the ten kinds of foulness, mindfulness of
breathing, and mindfulness occupied with the body; the rest do not have
counterpart signs as object. Then twelve have states consisting in individual
essences as object, that is to say, eight of the ten recollections - except
mindfulness of breathing and mindfulness occupied with the body -, the
perception of repulsiveness in nutriment, the defining of the four elements, the
base consisting of boundless consciousness, and the base consisting of neither
perception nor non-perception; and twenty-two have [counterpart] signs as
object, that is to say, the ten kasinas, the ten kinds of foulness, mindfulness
of breathing, and mindfulness occupied with the body; while the remaining six
have 'not-so-classifiable' {32} objects. Then eight have mobile objects in the
early stage though the counterpart is stationary, that is to say, the festering,
the bleeding, the worm-infested, mindfulness of breathing, the water kasina, the
fire kasina, the air kasina, and in the case of the light kasina the object
consisting of a circle of sunlight, etc.; the rest have immobile objects. {33}.
This is 'as to object'.
118. 7. As to plane: here the
twelve, namely, the ten kinds of foulness, mindfulness occupied with the body,
and perception of repulsiveness in nutriment, do not occur among the dieties.
These twelve and mindfulness of breathing do not occur in the Brahma world. But
none except the four immaterial states occur in the immaterial becoming. All
occur among human beings. This is 'as to plane'. [114]
119. 8.
As to apprehending: here the exposition should be understood according to
sight, touch and hearsay. Herein, these nineteen, that is to to say, nine
kasinas omitting the air kasina and the ten kinds of foulness, must be
apprehended by sight. The meaning is that in the early stage their sign must be
apprehended by constantly looking with the eye. In the case of mindfulness
occupied with the body the five parts ending with skin must be apprehended by
sight and the rest by hearsay, so its object must be apprehended by sight and
hearsay. Mindfulness of breathing must be apprehended by touch; the air kasina
by sight and touch; the remaining eighteen by hearsay. The divine abiding of
equanimity and the four immaterial states are not apprehendable by a beginner;
but the remaining thirty-five are. This is 'as to
apprehending'.
120. 9. As to condition: of these
meditation subjects nine kasinas omitting the space kasina are conditions for
the immaterial states. The ten kasinas are conditions for the kinds of
direct-knowledge. Three divine abidings are conditions for the fourth divine
abiding. Each lower immaterial state is a condition for each higher one. The
base consisting of neither perception nor non-perception is a condition
for the attainment of cessation. All are conditions for living in bliss,
for insight, and for the fortunate kinds of becoming. This is as to
condition'.
121. 10. As to suitability to temperament:
here the exposition should be understood according to what is suitable to the
temperaments. That is to say: firstly the ten kinds of foulness and mindfulness
occupied with the body are eleven meditation subjects suitable for one of greedy
temperament. The four divine abidings and four colour kasinas are eight suitable
for one of hating temperament. Mindfulness of breathing is the one [recollection
as a] meditation subject suitable for one of deluded temperament and for one of
speculative temperament. The first six recollections are suitable for one
faithful temperament. Mindfulness of death, the recollection of peace, the
defining of the four elements, and the perception of repulsiveness in nutriment,
are four suitable for one of intelligent temperament. The remaining kasinas and
the immaterial states are suitable for all kinds of temperament. And any one of
the kasinas should be limited for one of speculative temperament and measureless
for one of deluded temperament. This is how the exposition should be understood
here 'as to suitability to temperament'.
122. All this has been
stated in the form of direct opposition and complete suitability. But there is
actually no profitable development that does not suppress greed, etc., and help
faith, and so on. And this is said in the Meghiya Sutta: '[One] should, in
addition, {34} develop these four things: 'foulness should be developed for the
purpose of abandoning greed (lust). Lovingkindness should be developed for the
purpose of abandoning ill will. [115] Mindfulness of breathing should be
developed for the purpose of cutting off applied thought. Perception of
impermanence should be cultivated for the purpose of eliminating the conceit "I
am"' (A.iv,358). Also in the Rahula Sutta in the passage beginning 'Develop
lovingkindness, Rahula' (M.i,424) seven meditation subjects are given for a
single temperament. So instead of insisting on the mere letter, the intention
should be sought in each instance.
This is the explanatory
exposition of the meditation subject referred to by the words and he should
apprehend ... one [meditation subject] (§28).
123. 'Now the
words and he should apprehend are illustrated as follows. After
approaching the Good Friend of the kind described in the explanation of the
words then approach the Good Friend, the giver of a meditation subject
(§28 and §57-73), the meditator should dedicate himself to the Blessed One, the
Enlightened One, or to a teacher, and he should ask for the meditation subject
with a sincere inclination [of the heart] and sincere
resolution.
124. Herein, he should dedicate himself to the
Blessed One, the Enlightened One, in this way: 'Blessed One, I relinquish this
my person to you'. For without having thus dedicated himself when living in a
remote abode he might be unable to stand fast if a frightening object made its
appearance, and he might return to a village abode, become associated with
laymen, take up improper search and come to ruin. But when he has dedicated
himself in this way no fear arises in him if a frightening object makes its
appearance; in fact only joy arises in him as he reflects 'Have you not wisely
already dedicated yourself to the Enlightened One?'
125. Suppose
a man had a fine piece of Kasi cloth. He would feel grief if it were eaten by
rats or moths; but if he gave it to a bhikkhu needing robes, he would feel only
joy if he saw the bhikkhu tearing it up [to make his patched cloak]. And so it
is with this.
126. When he dedicates himself to a teacher, he
should say 'I relinquish this my person to you, venerable sir'. For one who has
not dedicated his person thus becomes unresponsive to correction, hard to speak
to, and unamenable to advice, or he goes where he likes without asking the
teacher. Consequently the teacher does not help him with either material things
or the Dhamma, and he does not train him in the cryptic books. {35} Failing to
get these two kinds of help [116] he finds no footing in the Dispensation, and
he soon comes down to misconducting himself or to the lay state. But if he has
dedicated his person, he is not unresponsive to correction, does not go about as
he likes, is easy to speak to, and lives only in dependence on the teacher. He
gets the twofold help from the teacher and attains growth, increase and
fulfilment in the Dispensation. Like the Elder Cula-Pindpatika-Tissa's
pupils.
127. Three bhikkhus came to the Elder, it seems. One of
them said 'Venerable sir, I am ready to fall from a cliff the height of one
hundred men, if it is said to be to your advantage'. The second said 'Venerable
sir, I am ready to grind away this body from the heels up without remainder on a
flat stone, if it is said to be to your advantage'. The third said 'Venerable
sir, I am ready to die by stopping breathing, if it said to be to your
advantage'. Observing 'These bhikkhus are certainly capable of progress', the
Elder expounded a meditation subject to them. Following his advice, the three
attained Arahantship.
This is the benefit in self dedication.
Hence it was said above 'dedicating himself to the Blessed One, the Enlightened
One, or to a teacher'.
128. With a sincere inclination [of the
heart] and sincere resolution (§123): the meditator's inclination should be
sincere in the six modes beginning with non-greed. For it is one of such sincere
inclination who arrives at one of the three kinds of enlightenment, according as
it is said 'Six kinds of inclination lead to the maturing of the enlightenment
of the Bodhisattas. With the inclination to non-greed Bodhisattas see the fault
in greed. With the inclination to non-hate Bodhisattas see the fault in hate.
With the inclination to non-delusion Bodhisattas see the fault in delusion. With
the inclination to renunciation Bodhisattas see the fault in house life. With
the inclination to seclusion Bodhisattas see the fault in society. With the
inclination to relinquishment Bodhisattas see the fault in all kinds of becoming
and destiny' ( ). For Stream Enterers,
Once-returners, Non-returners, those with Cankers Destroyed, Pacceka Buddhas,
and Fully Enlightened Ones, whether past, future or present, all arrive at the
distinction peculiar to each by means of these same six modes. That is why he
should have sincerity of inclination in these six modes.
129. He
should be whole-heartedly resolved on that. The meaning is [117] that he should
be resolved upon concentration, respect concentration, incline to concentration,
be resolved upon nibbana, respect nibbana, incline to nibbana.
When with
sincerity of inclination and whole-hearted resolution in this way he asks for a
meditation subject, then a teacher who has acquired the penetration of minds can
know his temperament by surveying his mental conduct; and a teacher who has not
can know it by putting such questions to him as 'What is your temperament? ' or
'What states are usually present in you?' or 'What do you like bringing to
mind?' or 'What meditation subject does your mind favour?'. When he knows, he
can expound a meditation subject suitable to that temperament. And in doing so,
he can expound it in three ways: it can be given to one who has already learnt
the meditation subject by having him recite it at one or two sessions; it can be
expounded to one who lives in the same place each time he comes; and to one who
wants to learn it and then go elsewhere it can be expounded in such a manner
that it is neither too brief nor too long.
131. Herein, when
firstly he is explaining the earth kasina, there are nine aspects that he should
explain. They are the four faults of the kasina, the making of a kasina, the
method of development for one who has made it, the two kinds of sign, the two
kinds of concentration, the seven kinds of suitable and unsuitable, the ten
kinds of skill in absorption, evenness of energy, and the directions for
absorption.
In the case of the other meditation subjects, each
should be expounded in the way appropriate to it. All this will be made clear in
the directions for development. But when the meditation subject is being
expounded in this way, the meditator must apprehend the sign as he
listens.
132. Apprehend the sign means that he must
connect each aspect thus, 'This is the preceding clause, this is the subsequent
clause, this is its meaning, this is its intention, this is the simile'. When he
listens attentively, apprehending the sign in this way, his meditation subject
is well apprehended. Then, and because of that, he successfully attains
distinction, but not otherwise. This clarifies the meaning of the words 'and he
must apprehend'.
133. At this point the clauses approach the
Good Friend, the giver of a meditation subject, and he should apprehend from
among the forty meditation subjects one that suits his own temperament (§28)
have been expounded in detail in all their aspects.
The third chapter
called 'The Description of
taking a Meditation Subject' in the Treatise
on the Development of Concentration in the
Path of Purification composed
for the
purpose of gladdening good
people.
[Footnotes]
{1}. The answer to question (vii)
stretches from Ch.III,§27 to Ch.XI,§119. That to question (viii) from Ch.XI,§I20
up to the end of Ch.XIII.
{2}. 'Cittass ekaggata' is rendered here as
'unification of mind' in the sense of agreement or harmony (cf. samagga)
of consciousness and its concomitants in focussing on a single object (see
A.i,70). It is sometimes rendered 'one-pointedness' in that sense, or in the
sense of the focussing of a searchlight. It may be concluded that this term is
simply a synonym for samadhi and nothing more firstly from its use in the
suttas and secondly from the fact that it is given no separate definition in the
description of the formations aggregate in Ch.XIV. Cf. gloss at
MA.i,124.
{3}. 'The characteristic of non-distraction is the individual
essence peculiar to concentration. Hence no analysis of it is possible, which is
why he said "It is of one kind with the characteristic of
non-distraction'" (Pm.91)
{4}. 'Applied-thought that occurs as though
absorbing (appento) associated states in the object is absorption
(appana). Accordingly it is described as "absorption, absorbing
(appana vyappana)" (M.iii,73). Now since that is the most important, the
usage of the commentaries is to call all exalted and unsurpassed jhana states
"absorption" [as well as the applied thought itself], and likewise to apply the
term of common usage "access" to the limited [i.e. sense-sphere] jhana that
heralds the arising of the former, just as the term "village access", etc., is
applied to the neighborhood of a village' (Pm.91).
{5}. 'The round
(vatta, see Ch.XVII,§298) [including fine-material and immaterial
heavens] is called the world (loka) because of its crumbling
(lujjana) and disintegrating (palujjana). "Mundane (lokiya)" means
connected with the world because of being included in it or found there.
"Supramundane (lokuttara)" means beyond the world, excepted from it, because of
not being included in it [through being associated with nibbana]' (Pm.91). See
also 'Nine supramundane states', Ch.VII,§68, 74-f.'
{6}. In loose usage
piti (happiness) and sukha (pleasure or bliss) are almost
synonyms. They become differentiated in the jhana formulas (see Ch,IV,§100), and
then technically piti, as the active thrill of rapture, is classed under
the formations aggregate and sukha under the feeling aggregate. The
valuable word 'happiness' was chosen for piti rather than the possible
alternatives of 'joy' (needed for somanassa), 'interest' (which is too
flat), 'rapture' (which is overcharged), or 'zest'. For sukha, while
'pleasure' seemed to fit admirably where ordinary pleasant feeling is intended,
another, less crass, word seemed necessary for the refined pleasant feeling of
jhana and the 'bliss' of nibbana (which is not feeling aggregate - see M.i,400).
'Ease' is sometimes used.
Neither-painful-nor-pleasant feeling is
intended here by "equanimity (upekkha lit. onlooking)"; for it "looks on
(upekkhati)" at the occurrence of [bodily] pleasure and pain by
maintaining the neutral (central) mode' (Pm.92).
{7}. 'Samatha -
serenity' is a synonym for absorption concentration, and 'insight
(vipassana)' a synonym for understanding. Samatha is sometimes
rendered by 'tranquillity' (reserved here for passaddhi), or 'calm' or
'quiet'.
{8}. One of the principal monasteries in Anuradhapura.
{9}.
Dve Matika - the Two Codes': see Ch.I, n.11. But Pm. says here:
'"Observers of the Codes" are observers of the codes (summaries) of the Dhamma
and Vinaya' (Pm.117).
{10}. 'Pavarana: Ceremony held at the end of the
Rains, during three months of which season bhikkhus have to undertake to live in
one place in order to avoid travel while crops are growing. It consists in a
meeting of the bhikkhus who have spent the Rains together, at which each member
present invites (pavareti) the Community to point out his faults
(breaches of Vinaya rules) committed during the preceding three months
(Vin.i,155).
{11}. 'Pacinakhandaraji ti puratthimadisaya pabbatakhandanam
antare vanarajitthanam' (Pm.97).
{12}. For the first five years after the
admission (upasampada) a bhikkhu is called a 'new (nava) bhikkhu';
from five to ten years he is called a 'middle (majjhima) bhikkhu'; with
ten or more years seniority he is called an 'elder (thera)
bhikkhu'.
{13}. The last sentence here might refer to a free mass
distribution of gruel (yagu), which appears to have been more or less
constantly maintained at Anuradhapura.
{14}. It is usual to render the set
phrase 'panitam khandaniyam bhojaniyam' by some such phrase as 'sumptuous
food both hard and soft', which is literal but unfamiliar-sounding.
{15}.
'The way of the Rathavinita (Rathavinita-patipada'): this is a reference
to certain suttas that were adopted by bhikkhus as a 'way (patipada)' or
guide to practice. The suttas mentioned here are Rathavinita (M.i,145), Nalaka
(Sn., p.131), Tuvataka (Sn., p.179), Noble One's Heritages (ariyavamsa -
A.ii,27). Other such suttas are mentioned at MA.i,92; iii,6; SA.iii,291. The
Ariyavamsa Sutta (A.ii,27) itself has a long commentary on practice, and it is
mentioned in the commentaries as a popular subject for preaching (see, e. g. a
story in the commentary to A. Tikanipita 42).
{16}. 'Sima - boundary':
loosely used in this sense, it corresponds vaguely to what is meant by 'parish'.
In the strict sense it is the actual area (usually a 'chapter house') agreed
according to rule laid down in the Vinaya and marked by boundary stones, within
which the Community (sangha) carries out its formal acts.
{17}.
'Atthayitabba - needed': not in P.T.S. Dict., not in T.C.P.
Dict.
{18}. Mana, usually rendered by 'pride', is rendered here both
by 'pride' and 'conceit'. Etymologically derived perhaps from maneti (to
honour) or minati (to measure). In sense, however, it tends to become
associated with mannati to conceive (false notions, see M.i,1), to
imagine, to think (as e.g. at Nd1.80, Vbh.390 and comy.). As one of the
'defilements' (see M.i,36) it is probably best rendered by 'pride'. In the
expression asmi-mana (often rendered by 'the pride that says "I am"') it
more nearly approaches mannana (false imagining, misconception, see
M.iii,246) and is better rendered by 'the conceit "I am" since the word
'conceit' straddles both the meanings of 'pride (haughtiness)' and 'conception'.
{19}. "'Some" is said with reference to the Elder Upatissa. For it is
put in his way by him in the Vimutti-magga. The word "apparently"
indicates dissent from what follows' (Pm.103). A similiar passage to that
referred to appears in Ch.6 of the Chinese version of the Vimuttimagga, the only
one extant.
{20}. 'Silaka - good-tempered ' = sukhasila
(good-natured - see §83), which = sakhila (kindly - Pm.104). Not in P.
T.S. Dict.
{21}. 'Ukkutika - springy' is glossed here by
asamphutthamajjham (not touching in the middle - Pm. 106). This meaning
is not in P.T.S. Dict.
{22}. 'Singa - foppery' is not in P.T.S. Dict.
in this sense. See Vbh.351 and commentary.
'Capalya (capalla) -
personal vanity': noun from adj. capala. The word 'capala' comes
in an often-repeated passage ... 'satha mayavino ketubhino uddhata unnala
capala mukhara ...' (M.i,32); cf. S.i,203; A.iii.199, etc.), and also at
M.i,470 'uddhato hoti capalo', with two lines lower 'uddhaccam
capalyam'. Capalya also occurs at Vbh.351 (and M.ii,167). At MA.i,152
(commenting of M.i,32) we find 'capala ti pattacivaramandanadina capallena
yutta (interested in personal vanity consisting in adorning bowl and robe
and so on)', and at MA.iii,185 (commenting on M.i,470) 'Uddhato hoti capalo
ti uddhaccapakatiko c'eva hoti civaramandana pattamandana senasanamandana imassa
va putikayassa kelayanamandana ti evam vuttena tarunadarakacapallena
samannagato ("he is distracted - or puffed up - and personally vain": he is
possessed of the callow youth's personal vanity described as adorning the robe,
adorning the bowl, adorning the lodging, or prizing and adorning this filthy
body)'. This meaning is confirmed in the commentary to Vbh.251. P.T.S. Dict.
does not give this meaning at all but only 'fickle', which is unsupported by the
commentary. T.C.P. Dict. (acapala) also does not give this
meaning.
As to the other things listed here in the Vis. Text, most will
be found at M.i,36. For 'holding on tenaciously', etc., see M.i,43.
{23}.
'Jatuka - a bat': not in P.T.S. Dict. Also at Ch.XI §7.
{24}.
'Jalapuvasadisa - like a net cake': 'A cake made like a net' (Pm.108);
possibly what is now known in Ceylon as a 'string hopper', or something like
it.
{25}. 'Surabhi - scented, perfume': not in P.T.S. Dict.; also at
Ch.VI,§90; X,§60 and Pm.445.
{26}. '"Kasina" is in the sense of
entirety (sakalatthena)' (MA,iii,260). See Ch.IV,§119
{27}. Here ten
kinds of foulness are given. But in the suttas only either five or six of this
set appear to be mentioned, that is, 'Perception of a skeleton, perception of
the worm-infested, perception of the livid, perception of the cut-up, perception
of the bloated' (see A.i,42 and S.v,131; A.ii,17 adds 'perception of the
festering'). No details are given. All ten appear at Dhs.263-4 and Ps.i,49. It
will be noted that no order of progress of decay in the kinds of corpse appears
here; also the instructions in Ch.VI are for contemplating actual corpses in
these states. The primary purpose here is to cultivate
'repulsiveness'.
Another set of nine progressive stages in the decay of
a corpse, mostly differing from these, is given at M.i,58,89, etc., beginning
with a corpse one day old and ending with bones turned to dust. From the words
'suppose a bhikkhu saw a corpse thrown on a charnel ground ... he compares this
same body of his with it thus "This body too is of like nature, awaits a like
fate, is not exempt from that"' (M.i,58) it can be assumed that these nine,
which are given in progressive order of decay in order to demonstrate the body's
impermanence, are not neccesarily intended as contemplations of actual corpses
so much as mental images to be created, the primary purpose being to cultivate
impermanence. This may be why these nine are not used here (see
Ch.VIII,§43).
The word asubha (foul, foulness) is used both of
the contemplations of corpses as here and of the contemplation of the parts of
the body (A.v,109).
{28}. The full story, which occurs at MA.iii,382-3 and
elsewhere is this: 'It seems that when the Karavika bird has pecked a
sweet-flavoured mango with its beak and savoured the dripping juice, and
flapping its wings, begins to sing, then quadrupeds caper as if mad. Quadrupeds
grazing in their pastures drop the grass in their mouths and listen to the
sound. Beasts of prey hunting small animals pause with one foot raised. Hunted
animals lose their fear of death and halt in their tracks. Birds flying in the
air stay with wings outstretched. Fishes in the water keep still, not moving
their fins. All listen to the sound, so beautiful is the Karavika's song.
Dhammasoka's queen Asandhamitta asked the Community "Venerable sirs, is there
anything that sounds like the Buddha?" - "The Karavika bird does." -
"Where are those birds, venerable sirs?" - "In the Himalaya." She told the king
"Sire, I wish to hear a Karavika bird". The king despatched a gold cage with the
order "Let a Karavika bird come and sit in this cage." The cage travelled and
halted in front of a Karavika. Thinking "The cage has come at the king's
command; it is imposible not to go", the bird got in. The cage returned and
stopped before the king. They could not get the Karavika to utter a sound. When
the king asked "When do they utter a sound?", they replied "On seeing their
kin". Then the king had it surrounded with looking-glasses. Seeing its own
reflection and imagining that its relatives had come, it flapped its wings and
cried out with an exquisite voice as if sounding a crystal trumpet. All the
people in the city rushed about as if mad. Asandhamitta thought "If the sound of
this creature is so fine, what indeed can the sound of the Blessed One have been
like since he had reached the glory of omniscient knowledge?", and arousing a
happiness that she never again relinquished, she became established in the
fruition of Stream Entry'.
{29}. See Dhs. p.55; but it comes under the
'... pe ...', which must be filled in from pp. 37-8, §182 and
§l84.
{30}. 'It is because only an abstract (parikappaja) object can
be extended, not any other kind, that he said "it is not possible to extend a
state consisting in an individual essence"' (Pm.110).
{31}. The word
'nimitta' in its technical sense is consistently rendered here by the
word 'sign', which corresponds very nearly if not exactly to most uses of it. It
is sometimes rendered by 'mark' (which over-emphasizes the concrete), and by
'image' (which is not always intended). The three kinds, that is, the
'preliminary-work sign, learning sign and counterpart sign' do not appear in the
Pitakas. There the use rather suggusts association of ideas as, for example, at
M.i,180, M.i,119, A.i,4, etc., than the more definitely visualized 'image' in
some instances of the 'counterpart sign' described in the following
chapters.
{32}. 'Na-vattaba - not-so-classifiable' is an Abhidhamma
shorthand term for something that, when considered under one of the triads or
dyads of the Abhidhamma Matika (Dhs., p.1f.), cannot be placed under any one of
the three, or two, headings.
{33}. '"The festering" is a mobile object
because of the oozing of the pus, "the bleeding" because of the trickling
of the blood, "the worm-infested" because of the wriggling of the worms.
The mobile aspect of the sunshine coming in through a window opening is evident,
which explains why an object consisting of a circle of sunlight is called
mobile' (Pm.110).
{34}. 'In addition to tbe five things' (not quoted) dealt
with earlier in the sutta, namely, perfection of virtue, good friendship,
hearing suitable things, energy, and understanding.
{35}. '"The cryptic
books": the meditation-subject books dealing with the truths, the dependent
origination, etc., which are profound and associated with voidness' (Pm.III),
Cf. MA.ii,264; AA. commentary to A.
Catukka-nipata,180.