♦ cattālīsakammaṭṭhānavaṇṇanā |
40 meditation subjects |
♦ 47. tasmā yaṃ vuttaṃ cattālīsāya kammaṭṭhānesu aññataraṃ kammaṭṭhānaṃ gahetvāti |
Now, it was said above, “and he should apprehend from among the forty meditation subjects one that suits his own temperament” (§60). |
| Here the exposition of the meditation subject should be first understood in these ten ways: | |
ettha saṅkhātaniddesato, |
(1) as to enumeration, |
upacār-appanā-vahato, |
(2) as to which bring only access and which absorption, |
jhāna-p-pabhedato, |
(3) at to the kinds of jhāna, |
samatikkamato, |
(4) as to surmounting, |
vaḍḍhanāvaḍḍhanato, |
(5) as to extension and non-extension, |
ārammaṇato, |
(6) as to object, |
bhūmito, |
(7) as to plane, |
gahaṇato, |
(8) as to apprehending, |
paccayato, |
(9) as to condition, |
cariyānukūlatoti |
(10) as to suitability to temperament. |
imehi tāva dasahākārehi kammaṭṭhānavinicchayo veditabbo. |
{***} |
♦ tattha saṅkhātaniddesatoti cattālīsāya kammaṭṭhānesūti hi vuttaṃ, |
104. 1. Herein, as to enumeration: it was said above, “from among the forty meditation subjects” (§28). |
tatrimāni cattālīsa kammaṭṭhānāni |
Herein, the forty meditation subjects are these: |
dasa kasiṇā, |
ten kasiṇas (totalities), |
dasa asubhā, |
ten kinds of foulness, |
dasa anussatiyo, |
ten recollections, |
cattāro brahmavihārā, |
four divine abidings, |
cattāro āruppā, |
four immaterial states, |
ekā saññā, |
one perception, |
ekaṃ vavatthānanti. |
one defining. |
♦ tattha pathavīkasiṇaṃ, āpokasiṇaṃ, tejokasiṇaṃ, vāyokasiṇaṃ, nīlakasiṇaṃ, pītakasiṇaṃ, lohitakasiṇaṃ, odātakasiṇaṃ, ālokakasiṇaṃ, paricchinnākāsakasiṇanti ime dasa kasiṇā. |
105. Herein, the ten kasiṇas are these: earth kasiṇa, water kasiṇa, fire kasiṇa, air kasiṇa, blue kasiṇa, yellow kasiṇa, red kasiṇa, white kasiṇa, light kasiṇa, and limited-space kasiṇa.27 |
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27. “‘Kasiṇa’ is in the sense of entirety (sakalaṭṭhena)” (M-a III 260). See IV.119. |
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♦ uddhumātakaṃ, vinīlakaṃ, vipubbakaṃ, vicchiddakaṃ, vikkhāyitakaṃ, vikkhittakaṃ, hatavikkhittakaṃ, lohitakaṃ, puḷuvakaṃ, aṭṭhikanti ime dasa asubhā. |
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.28 |
♦ buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati, maraṇānussati, kāyagatāsati, ānāpānassati, upasamānussatīti imā dasa anussatiyo. |
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, mindfulness occupied with the body, mindfulness of breathing, and recollection of peace. [111] |
♦ mettā, karuṇā, muditā, upekkhāti ime cattāro brahmavihārā. |
The four divine abidings are these: loving-kindness, compassion, gladness, and equanimity. |
♦ ākāsānañcāyatanaṃ, viññāṇañcāyatanaṃ, ākiñcaññāyatanaṃ, nevasaññānāsaññāyatananti ime cattāro āruppā. |
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. |
āhāre paṭikūlasaññā ekā saññā. |
The one perception is the perception of repulsiveness in nutriment. |
catudhātuvavatthānaṃ ekaṃ vavatthānanti |
The one defining is the defining of the four elements. |
evaṃ saṅkhātaniddesato vinicchayo veditabbo. |
This is how the exposition should be understood “as to enumeration.” |
♦ upacārappanāvahatoti ṭhapetvā kāyagatāsatiñca ānāpānassatiñca avasesā aṭṭha anussatiyo, āhāre paṭikūlasaññā, catudhātuvavatthānanti imāneva hettha dasakammaṭṭhānāni upacāravahāni. sesāni appanāvahāni. evaṃ upacārappanāvahato. |
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.” |
♦ jhānappabhedatoti appanāvahesu cettha ānāpānassatiyā saddhiṃ dasa kasiṇā catukkajjhānikā honti. |
107. 3. As to the kind of jhāna: among those that bring absorption, the ten kasiṇas together with mindfulness of breathing bring all four jhānas. |
kāyagatāsatiyā saddhiṃ dasa asubhā paṭhamajjhānikā. |
The ten kinds of foulness together with mindfulness occupied with the body bring the first jhāna. |
purimā tayo brahmavihārā tikajjhānikā. |
The first three divine abidings bring three jhānas. |
catutthabrahmavihāro cattāro ca āruppā catutthajjhānikāti |
The fourth divine abiding and the four immaterial states bring the fourth jhāna. |
evaṃ jhānappabhedato. |
This is “as to the kind of jhāna.” |
| 28. 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 263–64 and Paṭis 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 different 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 necessarily 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 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). | |
108♦ samatikkamatoti dve samatikkamā aṅgasamatikkamo ca ārammaṇasamatikkamo ca. tattha sabbesupi tikacatukkajjhānikesu kammaṭṭhānesu aṅgasamatikkamo hoti vitakkavicārādīni jhānaṅgāni samatikkamitvā tesvevārammaṇesu dutiyajjhānādīnaṃ pattabbato. tathā catutthabrahmavihāre. sopi hi mettādīnaṃyeva ārammaṇe somanassaṃ samatikkamitvā pattabboti. catūsu pana āruppesu ārammaṇasamatikkamo hoti. purimesu hi navasu kasiṇesu aññataraṃ samatikkamitvā ākāsānañcāyatanaṃ pattabbaṃ. ākāsādīni ca samatikkamitvā viññāṇañcāyatanādīni. sesesu samatikkamo natthīti evaṃ samatikkamato. |
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 jhānas because the second jhāna, etc., have to be reached in those same objects by surmounting the jhāna factors of applied thought and sustained thought, and so on. Likewise in the case of the fourth divine abiding; for that has to be reached by surmounting joy in the same object as that of loving-kindness, 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 kasiṇas, 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♦ vaḍḍhanāvaḍḍhanatoti imesu cattālīsāya kammaṭṭhānesu dasa kasiṇāneva vaḍḍhetabbāni. yattakañhi okāsaṃ kasiṇena pharati, tadabbhantare dibbāya sotadhātuyā saddaṃ sotuṃ dibbena cakkhunā rūpāni passituṃ parasattānañca cetasā cittamaññātuṃ samattho hoti. |
109. 5. As to extension and non-extension: only the ten kasiṇas among these forty meditation subjects need be extended. For it is within just so much space as one is intent upon with the kasiṇa 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. kāyagatāsati pana asubhāni ca na vaḍḍhetabbāni. kasmā? okāsena paricchinnattā ānisaṃsābhāvā ca. sā ca nesaṃ okāsena paricchinnatā bhāvanānaye āvibhavissati. tesu pana vaḍḍhitesu kuṇaparāsiyeva vaḍḍhati, na koci ānisaṃso atthi. vuttampi cetaṃ sopākapañhābyākaraṇe, “vibhūtā bhagavā rūpasaññā avibhūtā aṭṭhikasaññā”ti. tatra hi nimittavaḍḍhanavasena rūpasaññā vibhūtāti vuttā. aṭṭhikasaññā avaḍḍhanavasena avibhūtāti vuttā. |
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 (VIII.83–138 and 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 Sopāka: “Perception of visible forms is quite clear, Blessed One, perception of bones is not clear” (Source untraced29); 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 quite clear” in the sense of its non-extension. |
111♦ yaṃ panetaṃ “kevalaṃ aṭṭhisaññāya, apharī pathaviṃ iman”ti (theragā. 18) vuttaṃ, taṃ lābhissa sato upaṭṭhānākāravasena vuttaṃ. yatheva hi dhammāsokakāle karavīkasakuṇo samantā ādāsabhittīsu attano chāyaṃ disvā sabbadisāsu karavīkasaññī hutvā madhuraṃ giraṃ nicchāresi, evaṃ theropi aṭṭhikasaññāya lābhittā sabbadisāsu upaṭṭhitaṃ nimittaṃ passanto kevalāpi pathavī aṭṭhikabharitāti cintesīti. |
111. But the words “I was intent upon this whole earth with the perception of a skeleton” (Th 18) are said of the manner of appearance to one who has acquired that perception. For just as in [the Emperor] Dhammāsoka’s time the Karavīka bird uttered a sweet song when it saw its own reflection in the looking glass walls all round and perceived Karavīkas in every direction,30 so the Elder [Siṅgāla 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. |
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29. Also quoted in A-a V 79 on AN 11:9. Cf. Sn 1119. A similar quotation with Sopāka is found in Vism-mhṭ 334–35, see note 1 to XI.2. |
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30. The full story, which occurs at M-a III 382–83 and elsewhere, is this: “It seems that when the Karavīka bird has pecked a sweet-flavoured mango wth 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 Karavīka’s song. Dhammāsoka’s queen Asandhamittā asked the Community: ‘Venerable sirs, is there anything that sounds like the Buddha?’— ‘The Karavīka birds does.’—‘Where are those birds, venerable sirs?’—‘In the Himalaya.’ |
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112♦ yadi evaṃ yā asubhajjhānānaṃ appamāṇārammaṇatā vuttā, sā virujjhatīti. sā ca na virujjhati. ekacco hi uddhumātake vā aṭṭhike vā mahante nimittaṃ gaṇhāti. ekacco appake. iminā pariyāyena ekaccassa parittārammaṇaṃ jhānaṃ hoti. ekaccassa appamāṇārammaṇanti. yo vā etaṃ vaḍḍhane ādīnavaṃ apassanto vaḍḍheti. taṃ sandhāya “appamāṇārammaṇan”ti vuttaṃ. ānisaṃsābhāvā pana na vaḍḍhetabbānīti. |
112. If that is so, then is what is called “the measurelessness of the object of jhāna produced on foulness”31 contradicted? 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 jhāna of the one has a limited object and of the other a measureless object. Or alternatively, “With a measureless object” (Dhs 182–84 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♦ yathā ca etāni, evaṃ sesānipi na vaḍḍhetabbāni. kasmā? tesu hi ānāpānanimittaṃ tāva vaḍḍhayato vātarāsiyeva vaḍḍhati, okāsena ca paricchinnaṃ. iti sādīnavattā okāsena ca paricchinnattā na vaḍḍhetabbaṃ. brahmavihārā sattārammaṇā, tesaṃ nimittaṃ vaḍḍhayato sattarāsiyeva vaḍḍheyya, na ca tena attho atthi, tasmā tampi na vaḍḍhetabbaṃ. |
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 nose-tip]. 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. yaṃ pana vuttaṃ “mettāsahagatena cetasā ekaṃ disaṃ pharitvā”ti (dī. ni. 1.556) ādi, taṃ pariggahavaseneva vuttaṃ. ekāvāsadviāvāsādinā hi anukkamena ekissā disāya satte pariggahetvā bhāvento ekaṃ disaṃ pharitvāti vutto. na nimittaṃ vaḍḍhento. paṭibhāganimittameva cettha natthi. yadayaṃ vaḍḍheyya, parittāppamāṇārammaṇatāpettha pariggahavaseneva veditabbā. |
114.When it is said, “Intent upon one quarter with his heart endued with loving- kindness” (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. āruppārammaṇesupi ākāsaṃ kasiṇugghāṭimattā. tañhi kasiṇāpagamavaseneva manasi kātabbaṃ. tato paraṃ vaḍḍhayatopi na kiñci hoti. viññāṇaṃ sabhāvadhammattā. na hi sakkā sabhāvadhammaṃ vaḍḍhetuṃ. viññāṇāpagamo viññāṇassa abhāvamattattā. nevasaññānāsaññāyatanārammaṇaṃ sabhāvadhammattāyeva na vaḍḍhetabbaṃ. |
115. As regards the immaterial states as object, space need not be extended since it is the mere removal of the kasiṇa [materiality]; for that should be brought to mind only as the disappearance of the kasiṇa [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.32 |
116. sesāni animittattā. paṭibhāganimittañhi vaḍḍhetabbaṃ nāma bhaveyya. buddhānussatiādīnañca neva paṭibhāganimittaṃ ārammaṇaṃ hoti, tasmā taṃ na vaḍḍhetabbanti evaṃ vaḍḍhanāvaḍḍhanato. |
116. The rest need not be extended because they have no sign. For it is the counterpart sign33 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.” | |
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She told the king: ‘Sire, I wish to hear a Karavīka bird.’ The king dispatched a gold cage with the order, ‘Let a Karavīka bird come and sit in this cage.’ The cage travelled and halted in front of a Karavīka. Thinking, ‘The cage has come at the king’s command; it is impossible not to go,’ the bird got in. The cage returned and stopped before the king. They could not get the Karavīka 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. Asandhamittā 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 |
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31. See Dhs 55; but it comes under the “… pe …,” which must be filled in from pp. 37– 38, §182 and §184. |
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117♦ ārammaṇatoti imesu ca cattālīsāya kammaṭṭhānesu dasakasiṇā, dasāsubhā, ānāpānassati, kāyagatāsatīti imāni dvāvīsatipaṭibhāganimittārammaṇāni. sesāni na paṭibhāganimittārammaṇāni. |
117.6. As to object: of these forty meditation subjects, twenty-two have counterpart signs as object, that is to say, the ten kasiṇas, the ten kinds of foulness, mindfulness of breathing, and mindfulness occupied with the body; the rest do not have counterpart signs as object. |
tathā dasasu anussatīsu ṭhapetvā ānāpānassatiñca kāyagatāsatiñca avasesā aṭṭha anussatiyo, āhāre paṭikūlasaññā, catudhātuvavatthānaṃ, viññāṇañcāyatanaṃ, nevasaññānāsaññāyatananti imāni dvādasa sabhāvadhammārammaṇāni. |
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 elements, the base consisting of boundless consciousness, and the base consisting of neither perception nor non-perception; |
dasa kasiṇā, dasa asubhā, ānāpānassati, kāyagatāsatīti imāni dvāvīsati nimittārammaṇāni. |
and twenty-two have [counterpart] signs as object, that is to say, the ten kasiṇas, the ten kinds of foulness, mindfulness of breathing, and mindfulness occupied with the body; |
sesāni cha na vattabbārammaṇāni. tathā vipubbakaṃ, lohitakaṃ, puḷuvakaṃ, ānāpānassati, āpokasiṇaṃ, tejokasiṇaṃ, vāyokasiṇaṃ, yañca ālokakasiṇe sūriyādīnaṃ obhāsamaṇḍalārammaṇanti imāni aṭṭha calitārammaṇāni, tāni ca kho pubbabhāge, paṭibhāgaṃ pana sannisinnameva hoti. sesāni na calitārammaṇānīti evaṃ ārammaṇato. |
while the remaining six have “not-so- classifiable”34 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 kasiṇa, the fire kasiṇa, the air kasiṇa, and in the case of the light kasiṇa the object consisting of a circle of sunlight, etc.; the rest have immobile objects.35 This is “as to object.” |
118♦ bhūmitoti ettha ca dasa asubhā, kāyagatāsati, āhāre paṭikūlasaññāti imāni dvādasa devesu nappavattanti. tāni dvādasa, ānāpānassati cāti imāni terasa brahmaloke nappavattanti . arūpabhave pana ṭhapetvā cattāro āruppe aññaṃ nappavattati. manussesu sabbānipi pavattantīti evaṃ bhūmito. |
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 deities. These twelve and mindfulness of breathing do not occur in the Brahmā-world. But none except the four immaterial states occur in the immaterial becoming. All occur among human beings. This is “as to plane.” [114] |
| 32. “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’” (Vism-mhṭ 110). | |
| 33. 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 Piṭakas. There the use rather suggests 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. | |
| 34. Na-vattabba—”not so-classifiable” is an Abhidhamma shorthand term for something that, when considered under one of the triads or dyads of the Abhidhamma Mātikā (Dhs 1f.), cannot be placed under any one of the three, or two, headings. | |
| 35. “‘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” (Vism-mhṭ 110). | |
♦ gahaṇatoti diṭṭhaphuṭṭhasutaggahaṇatopettha vinicchayo veditabbo. tatra ṭhapetvā vāyokasiṇaṃ sesā nava kasiṇā, dasa asubhāti imāni ekūnavīsati diṭṭhena gahetabbāni. |
119. 8. As to apprehending: here the exposition should be understood according to the seen, the touched and the heard. Herein, these nineteen, that is to say, nine kasiṇas omitting the air kasiṇa and the ten kinds of foulness, must be apprehended by the seen. |
pubbabhāge cakkhunā oloketvā nimittaṃ nesaṃ gahetabbanti attho. |
The meaning is that in the early stage their sign must be apprehended by constantly looking with the eye. |
kāyagatāsatiyaṃ tacapañcakaṃ diṭṭhena, sesaṃ sutenāti evaṃ tassā ārammaṇaṃ diṭṭhasutena gahetabbaṃ. |
In the case of mindfulness occupied with the body the five parts ending with skin must be apprehended by the seen and the rest by the heard, so its object must be apprehended by the seen and the heard. |
ānāpānassati phuṭṭhena, vāyokasiṇaṃ diṭṭhaphuṭṭhena, sesāni aṭṭhārasa sutena gahetabbāni. upekkhābrahmavihāro, cattāro āruppāti imāni cettha na ādikammikena gahetabbāni. sesāni pañcatiṃsa gahetabbānīti evaṃ gahaṇato. |
Mindfulness of breathing must be apprehended by the touched; the air kasiṇa by the seen and the touched; the remaining eighteen by the heard. 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♦ paccayatoti imesu pana kammaṭṭhānesu ṭhapetvā ākāsakasiṇaṃ sesā nava kasiṇā āruppānaṃ paccayā honti, dasa kasiṇā abhiññānaṃ, tayo brahmavihārā catutthabrahmavihārassa, heṭṭhimaṃ heṭṭhimaṃ āruppaṃ uparimassa uparimassa, nevasaññānāsaññāyatanaṃ nirodhasamāpattiyā, sabbānipi sukhavihāravipassanābhavasampattīnanti |
120.9. As to condition: of these meditation subjects nine kasiṇas omitting the space kasiṇa are conditions for the immaterial states. The ten kasiṇas 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. |
evaṃ paccayato. |
This is “as to condition.” |
121♦ cariyānukūlatoti cariyānaṃ anukūlatopettha vinicchayo veditabbo. |
121.10. As to suitability to temperament: here the exposition should be understood according to what is suitable to the temperaments. |
seyyathidaṃ — rāgacaritassa tāva ettha dasa asubhā, kāyagatāsatīti ekādasa kammaṭṭhānāni anukūlāni. |
That is to say: first, the ten kinds of foulness and mindfulness occupied with the body are eleven meditation subjects suitable for one of greedy temperament. |
dosacaritassa cattāro brahmavihārā, cattāri vaṇṇakasiṇānīti aṭṭha. |
The four divine abidings and four colour kasiṇas are eight suitable for one of hating temperament. |
mohacaritassa, vitakkacaritassa ca ekaṃ ānāpānassati kammaṭṭhānameva. |
Mindfulness of breathing is the one [recollection as a] meditation subject suitable for one of deluded temperament and for one of speculative temperament. |
saddhācaritassa purimā cha anussatiyo. |
The first six recollections are suitable for one of faithful temperament. |
buddhicaritassa maraṇassati, upasamānussati, catudhātuvavatthānaṃ, āhāre paṭikūlasaññāti cattāri. |
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. |
sesakasiṇāni, cattāro ca āruppā sabbacaritānaṃ anukūlāni. |
The remaining kasiṇas and the immaterial states are suitable for all kinds of temperament. |
kasiṇesu ca yaṃkiñci parittaṃ vitakkacaritassa, appamāṇaṃ mohacaritassāti. |
And anyone of the kasiṇas should be limited for one of speculative temperament and measureless for one of deluded temperament. |
♦ evamettha cariyānukūlato vinicchayo veditabboti |
This is how the exposition should be understood here “as to suitability to temperament.” |
122. sabbañcetaṃ ujuvipaccanīkavasena ca atisappāyavasena ca vuttaṃ. rāgādīnaṃ pana avikkhambhikā saddhādīnaṃ vā anupakārā kusalabhāvanā nāma natthi. vuttampi cetaṃ meghiyasutte -- |
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: |
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36. “In addition to the five things” (not quoted) dealt with earlier in the sutta, namely, perfection of virtue, good friendship, hearing suitable things, energy, and understanding. |
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37. “‘Cryptic books’: the meditation-subject books dealing with the truths, the dependent origination, etc., which are profound and associated with voidness” (Vism- mhṭ 111). Cf. M-a II 264, A-a commentary to AN 4:180. |
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♦ “cattāro dhammā uttari bhāvetabbā. asubhā bhāvetabbā rāgassa pahānāya. mettā bhāvetabbā byāpādassa pahānāya. ānāpānassati bhāvetabbā vitakkupacchedāya. aniccasaññā bhāvetabbā asmimānasamugghātāyā”ti. |
“[One] should, in addition,36 develop these four things: foulness should be developed for the purpose of abandoning greed (lust). Loving-kindness 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). |
♦ rāhulasuttepi “mettaṃ, rāhula, bhāvanaṃ bhāvehī”tiādinā (ma. ni. 2.120) nayena ekasseva satta kammaṭṭhānāni vuttāni. tasmā vacanamatte abhinivesaṃ akatvā sabbattha adhippāyo pariyesitabboti ayaṃ kammaṭṭhānaṃ gahetvāti ettha kammaṭṭhānakathā vinicchayo. |
Also in the Rāhula Sutta, in the passage beginning, “Develop loving-kindness, Rāhula” (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. |
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This is the explanatory exposition of the meditation subject referred to by the |
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words he should apprehend…one [meditation subject] (§28). |
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123♦ 48. gahetvāti imassa pana padassa ayamatthadīpanā. “tena yoginā kammaṭṭhānadāyakaṃ kalyāṇamittaṃ upasaṅkamitvā”ti ettha vuttanayeneva vuttappakāraṃ kalyāṇamittaṃ upasaṅkamitvā buddhassa vā bhagavato ācariyassa vā attānaṃ niyyātetvā sampannajjhāsayena sampannādhimuttinā ca hutvā kammaṭṭhānaṃ yācitabbaṃ. |
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♦ tatra “imāhaṃ bhagavā attabhāvaṃ tumhākaṃ pariccajāmī”ti evaṃ buddhassa bhagavato attā niyyātetabbo. evañhi aniyyātetvā pantesu senāsanesu viharanto bheravārammaṇe āpāthamāgate santhambhituṃ asakkonto gāmantaṃ osaritvā gihīhi saṃsaṭṭho hutvā anesanaṃ āpajjitvā anayabyasanaṃ pāpuṇeyya. niyyātitattabhāvassa panassa bheravārammaṇe āpāthamāgatepi bhayaṃ na uppajjati. “nanu tayā, paṇḍita, purimameva attā buddhānaṃ niyyātito”ti paccavekkhato panassa somanassameva uppajjati. |
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. yathā hi purisassa uttamaṃ kāsikavatthaṃ bhaveyya, tassa tasmiṃ mūsikāya vā kīṭehi vā khādite uppajjeyya domanassaṃ . sace pana taṃ acīvarakassa bhikkhuno dadeyya, athassa taṃ tena bhikkhunā khaṇḍākhaṇḍaṃ kariyamānaṃ disvāpi somanassameva uppajjeyya. evaṃsampadamidaṃ veditabbaṃ. |
125. Suppose a man had a fine piece of Kāsi 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. ♦ ācariyassa niyyātentenāpi “imāhaṃ, bhante, attabhāvaṃ tumhākaṃ pariccajāmī”ti vattabbaṃ. evaṃ aniyyātitattabhāvo hi atajjanīyo vā hoti, dubbaco vā anovādakaro, yenakāmaṃgamo vā ācariyaṃ anāpucchāva yatthicchati, tattha gantā, tamenaṃ ācariyo āmisena vā dhammena vā na saṅgaṇhāti, gūḷhaṃ ganthaṃ na sikkhāpeti. so imaṃ duvidhaṃ saṅgahaṃ alabhanto sāsane patiṭṭhaṃ na labhati, nacirasseva dussīlyaṃ vā gihibhāvaṃ vā pāpuṇāti. niyyātitattabhāvo pana neva atajjanīyo hoti, na yenakāmaṃgamo, suvaco ācariyāyattavuttiyeva hoti. so ācariyato duvidhaṃ saṅgahaṃ labhanto sāsane vuḍḍhiṃ virūḷhiṃ vepullaṃ pāpuṇāti cūḷapiṇḍapātikatissattherassa antevāsikā viya. |
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.37 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 Cūḷa- Piṇḍapātika-Tissa’s pupils. |
127♦ therassa kira santikaṃ tayo bhikkhū āgamaṃsu. tesu eko “ahaṃ, bhante, tumhākamatthāyā”ti vutte sataporise papāte patituṃ ussaheyyanti āha. dutiyo “ahaṃ, bhante, tumhākamatthāyā”ti vutte imaṃ attabhāvaṃ paṇhito paṭṭhāya pāsāṇapiṭṭhe ghaṃsento niravasesaṃ khepetuṃ ussaheyyanti āha. tatiyo “ahaṃ, bhante, tumhākamatthāyā”ti vutte assāsapassāse uparundhitvā kālakiriyaṃ kātuṃ ussaheyyanti āha. thero bhabbāvatime bhikkhūti kammaṭṭhānaṃ kathesi. te tassa ovāde ṭhatvā tayopi arahattaṃ pāpuṇiṃsūti ayamānisaṃso attaniyyātane. tena vuttaṃ “buddhassa vā bhagavato ācariyassa vā attānaṃ niyyātetvā”ti. |
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, |
♦ 49. sampannajjhāsayena sampannādhimuttinā ca hutvāti ettha pana tena yoginā alobhādīnaṃ vasena chahākārehi sampannajjhāsayena bhavitabbaṃ. evaṃ sampannajjhāsayo hi tissannaṃ bodhīnaṃ aññataraṃ pāpuṇāti. yathāha, “cha ajjhāsayā bodhisattānaṃ bodhiparipākāya saṃvattanti, alobhajjhāsayā ca bodhisattā lobhe dosadassāvino, adosajjhāsayā ca bodhisattā dose dosadassāvino, amohajjhāsayā ca bodhisattā mohe dosadassāvino, nekkhammajjhāsayā ca bodhisattā gharāvāse dosadassāvino, pavivekajjhāsayā ca bodhisattā saṅgaṇikāya dosadassāvino, nissaraṇajjhāsayā ca bodhisattā sabbabhavagatīsu dosadassāvino”ti. ye hi keci atītānāgatapaccuppannā sotāpannasakadāgāmianāgāmikhīṇāsavapaccekabuddhasammāsambuddhā, sabbe te imeheva chahākārehi attanā attanā pattabbaṃ visesaṃ pattā. tasmā imehi chahākārehi sampannajjhāsayena bhavitabbaṃ. tadadhimuttatāya pana adhimuttisampannena bhavitabbaṃ. samādhādhimuttena samādhigarukena samādhipabbhārena, nibbānādhimuttena nibbānagarukena nibbānapabbhārena ca bhavitabbanti attho. |
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♦ 50. evaṃ sampannajjhāsayādhimuttino panassa kammaṭṭhānaṃ yācato cetopariyañāṇalābhinā ācariyena cittācāraṃ oloketvā cariyā jānitabbā. itarena kiṃ caritosi? ke vā te dhammā bahulaṃ samudācaranti? kiṃ vā te manasikaroto phāsu hoti? katarasmiṃ vā te kammaṭṭhāne cittaṃ namatīti evamādīhi nayehi pucchitvā jānitabbā. evaṃ ñatvā cariyānukūlaṃ kammaṭṭhānaṃ kathetabbaṃ. |
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♦ kathentena ca tividhena kathetabbaṃ. pakatiyā uggahitakammaṭṭhānassa ekaṃ dve nisajjāni sajjhāyaṃ kāretvā dātabbaṃ. santike vasantassa āgatāgatakkhaṇe kathetabbaṃ. uggahetvā aññatra gantukāmassa nātisaṃkhittaṃ nātivitthārikaṃ katvā kathetabbaṃ. |
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♦ tattha pathavīkasiṇaṃ tāva kathentena cattāro kasiṇadosā, kasiṇakaraṇaṃ, katassa bhāvanānayo, duvidhaṃ nimittaṃ, duvidho samādhi, sattavidhaṃ sappāyāsappāyaṃ, dasavidhaṃ appanākosallaṃ, vīriyasamatā, appanāvidhānanti ime nava ākārā kathetabbā. sesakammaṭṭhānesupi tassa tassa anurūpaṃ kathetabbaṃ. taṃ sabbaṃ tesaṃ bhāvanāvidhāne āvibhavissati. |
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♦ evaṃ kathiyamāne pana kammaṭṭhāne tena yoginā nimittaṃ gahetvā sotabbaṃ. nimittaṃ gahetvāti idaṃ heṭṭhimapadaṃ, idaṃ uparimapadaṃ, ayamassa attho, ayamadhippāyo, idamopammanti evaṃ taṃ taṃ ākāraṃ upanibandhitvāti attho. evaṃ nimittaṃ gahetvā sakkaccaṃ suṇantena hi kammaṭṭhānaṃ suggahitaṃ hoti. athassa taṃ nissāya visesādhigamo sampajjati, na itarassāti ayaṃ gahetvāti imassa padassa atthaparidīpanā. |
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♦ ettāvatā kalyāṇamittaṃ upasaṅkamitvā attano cariyānukūlaṃ cattālīsāya kammaṭṭhānesu aññataraṃ kammaṭṭhānaṃ gahetvāti imāni padāni sabbākārena vitthāritāni hontīti. |
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♦ iti sādhujanapāmojjatthāya kate visuddhimagge |
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♦ samādhibhāvanādhikāre |
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♦ kammaṭṭhānaggahaṇaniddeso nāma |
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♦ tatiyo paricchedo. |