Theravadan

From: Pali, Bhikkhu Ñāṇamoli

3. KammaṭṭhānaggahaṇaniddesoTaking a Meditation Subject (Kammaṭṭhāna-gahaṇa-niddesa)

Idāni yasmā evaṃ dhutaṅgapariharaṇasampāditehi appicchatādīhi guṇehi pariyodāte imasmiṃ sīle patiṭṭhitena ‘‘sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvaya’’nti vacanato cittasīsena niddiṭṭho samādhi bhāvetabbo.Now, concentration is described under the heading of “consciousness” in the phrase “develops consciousness and understanding” (I.1). 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.

So ca atisaṅkhepadesitattā viññātumpi tāva na sukaro, pageva bhāvetuṃ,But that concentration has been shown only very briefly and so it is not even easy to understand, much less to develop.

tasmā tassa vitthārañca bhāvanānayañca dassetuṃ idaṃ pañhākammaṃ hoti.There is therefore the following set of questions, the purpose of which is to show the method of its development in detail:

Ko samādhi?(i) What is concentration?

Kenaṭṭhena samādhi?(ii) In what sense is it concentration?

Kānassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni?(iii) What are its characteristic, function, manifestation, and proximate cause?

Katividho samādhi?(iv) How many kinds of concentration are there?

Ko cassa saṃkileso?(v) What is its defilement?

Kiṃ vodānaṃ?(vi) What is its cleansing?

Kathaṃ bhāvetabbo?(vii) How should it be developed?

Samādhibhāvanāya ko ānisaṃsoti?(viii) What are the benefits of the development of concentration?

Tatridaṃ vissajjanaṃ.Here are the answers:

Ko samādhīti samādhi bahuvidho nānappakārako.(i) WHAT IS CONCENTRATION? Concentration is of many sorts and has various aspects.

Taṃ sabbaṃ vibhāvayituṃ ārabbhamānaṃ vissajjanaṃ adhippetañceva atthaṃ na sādheyya,An answer that attempted to cover it all would accomplish neither its intention nor its purpose

uttari ca vikkhepāya saṃvatteyya,and would, besides, lead to distraction;

tasmā idhādhippetameva sandhāya vadāma, kusalacittekaggatā samādhi.so we shall confine ourselves to the kind intended here, calling concentration profitable unification of mind.

Kenaṭṭhena samādhīti samādhānaṭṭhena samādhi.(ii) IN WHAT SENSE IS IT CONCENTRATION? It is concentration (samādhi) in the sense of concentrating (samādhāna).

Kimidaṃ samādhānaṃ nāma?What is this concentrating?

Ekārammaṇe cittacetasikānaṃ samaṃ sammā ca ādhānaṃ,It is the centring (ādhāna) of consciousness and consciousness-concomitants evenly (samaṃ) and rightly (sammā) on a single object;

ṭhapananti vuttaṃ hoti.placing, is what is meant.

Tasmā yassa dhammassānubhāvena ekārammaṇe cittacetasikā samaṃ sammā ca avikkhipamānā avippakiṇṇā ca hutvā tiṭṭhanti,So it is the state in virtue of which consciousness and its concomitants remain evenly and rightly on a single object, undistracted and unscattered,

idaṃ samādhānanti veditabbaṃ.that should be understood as concentrating.

Kānassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānānīti(iii) WHAT ARE ITS CHARACTERISTIC, FUNCTION, MANIFESTATION, AND PROXIMATE CAUSE?

ettha pana avikkhepalakkhaṇo samādhi,Concentration has non-distraction as its characteristic.

vikkhepaviddhaṃsanaraso,Its function is to eliminate distraction.

avikampanapaccupaṭṭhāno.It is manifested as non-wavering.

‘‘Sukhino cittaṃ samādhiyatī’’ti vacanato pana sukhamassa padaṭṭhānaṃ.Because of the words, “Being blissful, his mind becomes concentrated” (D I 73), its proximate cause is bliss.

Katividhosamādhīti avikkhepalakkhaṇena tāva ekavidho.(iv) HOW MANY KINDS OF CONCENTRATION ARE THERE? (1) First of all it is of one kind with the characteristic of non-distraction.

Upacāraappanāvasena duvidho,(2) Then it is of two kinds as access and absorption;

tathā lokiyalokuttaravasena(3) likewise as mundane and supramundane,

sappītikanippītikavasena(4) as with happiness and without happiness, and

sukhasahagataupekkhāsahagatavasena ca.(5) as accompanied by bliss and accompanied by equanimity.

Tividho hīnamajjhimapaṇītavasena,It is of three kinds (6) as inferior, medium and superior;

tathā savitakkasavicārādivasenalikewise (7) as with applied thought and sustained thought, etc.,

pītisahagatādivasena(8) as accompanied by happiness, etc., and

parittamahaggatappamāṇavasena ca.(9) as limited, exalted, and measureless.

Catubbidho dukkhāpaṭipadādandhābhiññādivasena,It is of four kinds (10) as of difficult progress and sluggish direct-knowledge, etc.;

tathā parittaparittārammaṇādivasenalikewise (11) as limited with limited object, etc.,

catujhānaṅgavasena(12) according to the factors of the four jhānas,

hānabhāgiyādivasena(13) as partaking of diminution, etc.,

kāmāvacarādivasena(14) as of the sense sphere, etc., and

adhipativasena ca.(15) as predominance, and so on.

Pañcavidho pañcakanaye pañcajhānaṅgavasenāti.(16) It is of five kinds according to the factors of the five jhānas reckoned by the fivefold method.

SamādhiekakadukavaṇṇanāDescription of the One Kind and the Dyads of Concentration

Tattha ekavidhakoṭṭhāso uttānatthoyeva.1. Herein, the section dealing with that of one kind is evident in meaning.

Duvidhakoṭṭhāse2. In the section dealing with that of two kinds,

channaṃ anussatiṭṭhānānaṃ maraṇassatiyāaccess concentration is the unification of mind obtained by the following, that is to say, the six recollections, mindfulness of death,

upasamānussatiyā āhāre paṭikūlasaññāya catudhātuvavatthānassāti imesaṃ vasena laddhacittekaggatā,the recollection of peace, the perception of repulsiveness in nutriment, and the defining of the four elements,

yā ca appanāsamādhīnaṃ pubbabhāge ekaggatā, ayaṃ upacārasamādhi.and it is the unification that precedes absorption concentration.

‘‘Paṭhamassa jhānassa parikammaṃ paṭhamassa jhānassa anantarapaccayena paccayo’’ti ādivacanato pana yā parikammānantarā ekaggatā, ayaṃ appanāsamādhītiAbsorption concentration is the unification that follows immediately upon the preliminary-work (IV.74) because of the words, “The first-jhāna preliminary-work is a condition, as proximity condition, for the first jhāna” (Paṭṭh II 350 (Se).

evaṃ upacārappanāvasena duvidho.So it is of two kinds as access and absorption.

Dutiyaduke tīsu bhūmīsu kusalacittekaggatā lokiyo samādhi.3. In the second dyad mundane concentration is profitable unification of mind in the three planes.

Ariyamaggasampayuttā ekaggatā lokuttaro samādhītiSupramundane concentration is the unification associated with the noble paths.

evaṃ lokiyalokuttaravasena duvidho.So it is of two kinds as mundane and supramundane.

Tatiyaduke4. In the third dyad

catukkanaye dvīsu pañcakanaye tīsu jhānesu ekaggatā sappītiko samādhi.concentration with happiness is the unification of mind in two jhānas in the fourfold reckoning and in three jhānas in the fivefold reckoning.

Avasesesu dvīsu jhānesu ekaggatā nippītiko samādhi.Concentration without happiness is the unification in the remaining two jhānas.

Upacārasamādhi pana siyā sappītiko, siyā nippītikotiBut access concentration may be with happiness or without happiness.

evaṃ sappītikanippītikavasena duvidho.So it is of two kinds as with happiness and without happiness.

Catutthaduke5. In the fourth dyad

catukkanaye tīsu pañcakanaye catūsu jhānesu ekaggatā sukhasahagato samādhi.concentration accompanied by bliss is the unification in three jhānas in the fourfold and four in the fivefold reckoning.

Avasesasmiṃ upekkhāsahagato samādhi.That accompanied by equanimity is that in the remaining jhāna.

Upacārasamādhi pana siyā sukhasahagato, siyā upekkhāsahagatotiAccess concentration may be accompanied by bliss or accompanied by equanimity.

evaṃ sukhasahagataupekkhāsahagatavasena duvidho.So it is of two kinds as accompanied by bliss and accompanied by equanimity.

SamādhitikavaṇṇanāDescription of the Triads of Concentration

Tikesu paṭhamattike paṭiladdhamatto hīno,6. In the first of the triads what has only just been acquired is inferior.

nātisubhāvito majjhimo,What is not very well developed is medium.

subhāvito vasippatto paṇītotiWhat is well developed and has reached mastery is superior.

evaṃ hīnamajjhimapaṇītavasena tividho.So it is of three kinds as inferior, medium, and superior.

Dutiyattike7. In the second triad

paṭhamajjhānasamādhi saddhiṃ upacārasamādhinā savitakkasavicāro.that with applied thought and sustained thought is the concentration of the first jhāna together with access concentration.

Pañcakanaye dutiyajjhānasamādhi avitakkavicāramatto.That without applied thought, with sustained thought only, is the concentration of the second jhāna in the fivefold reckoning.

Yo hi vitakkamatteyeva ādīnavaṃ disvā vicāre adisvāFor when a man sees danger only in applied thought and not in sustained thought,

kevalaṃ vitakkappahānamattaṃ ākaṅkhamāno paṭhamajjhānaṃ atikkamati,he aspires only to abandon applied thought when he passes beyond the first jhāna,

so avitakkavicāramattaṃ samādhiṃ paṭilabhati.and so he obtains concentration without applied thought and with sustained thought only.

Taṃ sandhāyetaṃ vuttaṃ.This is said with reference to him.

Catukkanaye pana dutiyādīsuConcentration without applied thought and sustained thought is the unification in the three jhānas beginning with the second in the fourfold reckoning

pañcakanaye tatiyādīsu tīsu jhānesu ekaggatā avitakkāvicāro samādhītiand with the third in the fivefold reckoning (see D III 219).

evaṃ savitakkasavicārādivasena tividho.So it is of three kinds as with applied thought and sustained thought, and so on.

Tatiyattike8. In the third triad

catukkanaye ādito dvīsuconcentration accompanied by happiness is the unification in the two first jhānas in the fourfold reckoning

pañcakanaye ca tīsu jhānesu ekaggatā pītisahagato samādhi.and in the three first jhānas in the fivefold reckoning.

Tesveva tatiye ca catutthe ca jhāne ekaggatā sukhasahagato samādhi.Concentration accompanied by bliss is the unification in those same jhānas and in the third and the fourth respectively in the two reckonings.

Avasāne upekkhāsahagato.That accompanied by equanimity is that in the remaining jhāna.

Upacārasamādhi pana pītisukhasahagato vā hoti upekkhāsahagato vātiAccess concentration may be accompanied by bliss and happiness or accompanied by equanimity.

evaṃ pītisahagatādivasena tividho.So it is of three kinds as accompanied by happiness, and so on.

Catutthattike upacārabhūmiyaṃ ekaggatā paritto samādhi.9. In the fourth triad limited concentration is unification on the plane of access.

Rūpāvacarārūpāvacarakusale ekaggatā mahaggato samādhi.Exalted concentration is unification in profitable consciousness, etc., of the fine-material sphere and immaterial sphere.

Ariyamaggasampayuttā ekaggatā appamāṇo samādhītiMeasureless concentration is unification associated with the noble paths.

evaṃ parittamahaggatappamāṇavasena tividho.So it is of three kinds as limited, exalted, and measureless.

SamādhicatukkavaṇṇanāDescription of the Tetrads of Concentration

Catukkesu paṭhamacatukke atthi samādhi dukkhāpaṭipado dandhābhiñño,10. In the first of the tetrads there is concentration of difficult progress and sluggish direct-knowledge.

atthi dukkhāpaṭipado khippābhiñño,There is that of difficult progress and swift direct-knowledge.

atthi sukhāpaṭipado dandhābhiñño,There is that of easy progress and sluggish direct-knowledge.

atthi sukhāpaṭipado khippābhiññoti.And there is that of easy progress and swift direct-knowledge.

Tattha paṭhamasamannāhārato paṭṭhāya yāva tassa tassa jhānassa upacāraṃ uppajjati,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 jhāna

tāva pavattā samādhibhāvanā paṭipadāti vuccati.is called progress.

Upacārato pana paṭṭhāya yāva appanā,And the understanding that occurs from the time of access until absorption

tāva pavattā paññā abhiññāti vuccati.is called direct-knowledge.

Sā panesā paṭipadā ekaccassa dukkhā hoti,That progress is difficult for some,

nīvaraṇādipaccanīkadhammasamudācāragahaṇatāya kicchābeing troublesome owing to the tenacious resistance of the inimical states beginning with the hindrances.

asukhāsevanāti attho.The meaning is that it is cultivated without ease.

Ekaccassa tadabhāvena sukhā.It is easy for others because of the absence of those difficulties.

Abhiññāpi ekaccassa dandhā hoti mandā asīghappavatti.Also the direct-knowledge is sluggish in some and occurs slowly, not quickly.

Ekaccassa khippā amandā sīghappavatti.In others it is swift and occurs rapidly, not slowly.

Tattha yāni parato sappāyāsappāyāni caHerein, we shall comment below upon the suitable and unsuitable (IV.35f.),

palibodhupacchedādīni pubbakiccāni cathe preparatory tasks consisting in the severing of impediments (IV.20), etc.,

appanākosallāni ca vaṇṇayissāma,and skill in absorption (IV.42).

tesu yo asappāyasevī hoti, tassa dukkhā paṭipadā dandhā ca abhiññā hoti.When a man cultivates what is unsuitable, his progress is difficult and his direct-knowledge sluggish.

Sappāyasevino sukhā paṭipadā khippā ca abhiññā.When he cultivates what is suitable, his progress is easy and his direct-knowledge swift.

Yo pana pubbabhāge asappāyaṃ sevitvā aparabhāge sappāyasevī hoti,But if he cultivates the unsuitable in the earlier stage and the suitable in the later stage,

pubbabhāge vā sappāyaṃ sevitvā aparabhāge asappāyasevī,or if he cultivates the suitable in the earlier stage and the unsuitable in the later stage,

tassa vomissakatā veditabbā.then it should be understood as mixed in his case.

Tathā palibodhupacchedādikaṃ pubbakiccaṃ asampādetvā bhāvanamanuyuttassaLikewise if he devotes himself to development without carrying out the preparatory tasks of severing impediments, etc.,

dukkhā paṭipadā hoti.his progress is difficult.

Vipariyāyena sukhā.It is easy in the opposite case.

Appanākosallāni pana asampādentassa dandhā abhiññā hoti.And if he is not accomplished in skill in absorption, his direct-knowledge is sluggish.

Sampādentassa khippā.It is swift if he is so accomplished.

Apica taṇhāavijjāvasenaBesides, they should be understood as classed according to craving and ignorance,

samathavipassanādhikāravasena cāpi etāsaṃ pabhedo veditabbo.and according to whether one has had practice in serenity and insight.

Taṇhābhibhūtassa hi dukkhā paṭipadā hoti.For if a man is overwhelmed by craving, his progress is difficult.

Anabhibhūtassa sukhā.If not, it is easy.

Avijjābhibhūtassa ca dandhā abhiññā hoti.And if he is overwhelmed by ignorance, his direct-knowledge is sluggish.

Anabhibhūtassa khippā.If not, it is swift.

Yo ca samathe akatādhikāro, tassa dukkhā paṭipadā hoti.And if he has had no practice in serenity, his progress is difficult.

Katādhikārassa sukhā.If he has, it is easy.

Yo pana vipassanāya akatādhikāro hoti, tassa dandhā abhiññā hoti,And if he has had no practice in insight, his direct-knowledge is sluggish.

katādhikārassa khippā.If he has, it is swift.

Kilesindriyavasena cāpi etāsaṃ pabhedo veditabbo.Also they should be understood as classed according to defilements and faculties.

Tibbakilesassa hi mudindriyassaFor if a man’s defilements are sharp and his faculties dull,

dukkhā paṭipadā hoti dandhā ca abhiññā,then his progress is difficult and his direct-knowledge sluggish;

tikkhindriyassa pana khippā abhiññā.but if his faculties are keen, his direct-knowledge is swift.

Mandakilesassa ca mudindriyassaAnd if his defilements are blunt and his faculties dull,

sukhā paṭipadā hoti dandhā ca abhiññā.then his progress is easy and his direct-knowledge sluggish;

Tikkhindriyassa pana khippā abhiññāti.but if his faculties are keen, his direct-knowledge is swift.

Iti imāsu paṭipadāabhiññāsuSo as regards this progress and this direct-knowledge,

yo puggalo dukkhāya paṭipadāya dandhāya ca abhiññāya samādhiṃ pāpuṇāti,when a person reaches concentration with difficult progress and sluggish direct-knowledge,

tassa so samādhi dukkhāpaṭipado dandhābhiññoti vuccati.his concentration is called concentration of difficult progress and sluggish direct-knowledge;

Esa nayo sesattayepītisimilarly in the cases of the remaining three.

evaṃ dukkhāpaṭipadādandhābhiññādivasena catubbidho.So it is of four kinds as of difficult progress and sluggish direct-knowledge, and so on.

Dutiyacatukke atthi samādhi paritto parittārammaṇo,11. In the second tetrad there is limited concentration with a limited object,

atthi paritto appamāṇārammaṇo,there is limited concentration with a measureless object,

atthi appamāṇo parittārammaṇo,there is measureless concentration with a limited object, and

atthi appamāṇo appamāṇārammaṇoti.there is measureless concentration with a measureless object.

Tattha yo samādhi appaguṇo uparijhānassa paccayo bhavituṃ na sakkoti, ayaṃ paritto.Herein, concentration that is unfamiliar and incapable of being a condition for a higher jhāna is limited.

Yo pana avaḍḍhite ārammaṇe pavatto, ayaṃ parittārammaṇo.When it occurs with an unextended object (IV.126), it is with a limited object.

Yo paguṇo subhāvito, uparijhānassa paccayo bhavituṃ sakkoti, ayaṃ appamāṇo.When it is familiar, well developed, and capable of being a condition for a higher jhāna, it is measureless.

Yo ca vaḍḍhite ārammaṇe pavatto, ayaṃ appamāṇārammaṇo.And when it occurs with an extended object, it is with a measureless object.

Vuttalakkhaṇavomissatāya pana vomissakanayo veditabbo.The mixed method can be understood as the mixture of the characteristics already stated.

Evaṃ parittaparittārammaṇādivasena catubbidho.So it is of four kinds as limited with limited object, and so on.

Tatiyacatukke vikkhambhitanīvaraṇānaṃ vitakkavicārapītisukhasamādhīnaṃ vasena pañcaṅgikaṃ paṭhamaṃ jhānaṃ,12. In the third tetrad the first jhāna has five factors, that is to say, applied thought, sustained thought, happiness, bliss, and concentration, following suppression of the hindrances.

tato vūpasantavitakkavicāraṃ tivaṅgikaṃ dutiyaṃ,The second has the three factors remaining after the elimination of applied and sustained thought.

tato virattapītikaṃ duvaṅgikaṃ tatiyaṃ,The third has two factors with the fading away of happiness.

tato pahīnasukhaṃ upekkhāvedanāsahitassa samādhino vasena duvaṅgikaṃ catutthaṃ.The fourth, where bliss is abandoned, has two factors with concentration and the equanimous feeling that accompanies it.

Iti imesaṃ catunnaṃ jhānānaṃ aṅgabhūtā cattāro samādhī honti.Thus there are four kinds of concentration according to the factors of these four jhānas.

Evaṃ catujhānaṅgavasena catubbidho.So it is of four kinds according to the factors of the four jhānas.

Catutthacatukke atthi samādhi hānabhāgiyo,13. In the fourth tetrad there is concentration partaking of diminution,

atthi ṭhitibhāgiyo,there is concentration partaking of stagnation,

atthi visesabhāgiyo,there is concentration partaking of distinction,

atthi nibbedhabhāgiyo.and there is concentration partaking of penetration.

Tattha paccanīkasamudācāravasena hānabhāgiyatā,Herein, it should be understood that the state of partaking of diminution is accessibility to opposition,

tadanudhammatāya satiyā saṇṭhānavasena ṭhitibhāgiyatā,the state of partaking of stagnation (ṭhiti) is stationariness (saṇṭhāna) of the mindfulness that is in conformity with that concentration,

uparivisesādhigamavasena visesabhāgiyatā,the state of partaking of distinction is the attaining of higher distinction,

nibbidāsahagatasaññāmanasikārasamudācāravasena nibbedhabhāgiyatā ca veditabbā.and the state of partaking of penetration is accessibility to perception and attention accompanied by dispassion,

Yathāha,according as it is said:

‘‘paṭhamassa jhānassa lābhiṃ kāmasahagatā saññāmanasikārā samudācaranti“When a man has attained the first jhāna and he is accessible to perception and attention accompanied by sense desire,

hānabhāginī paññā.then his understanding partakes of diminution.

Tadanudhammatā sati santiṭṭhatiWhen his mindfulness that is in conformity with that stagnates,

ṭhitibhāginī paññā.then his understanding partakes of stagnation.

Avitakkasahagatā saññāmanasikārā samudācarantiWhen he is accessible to perception and attention unaccompanied by applied thought,

visesabhāginī paññā.then his understanding partakes of distinction.

Nibbidāsahagatā saññāmanasikārā samudācarantiWhen he is accessible to perception and attention accompanied by dispassion and directed to fading away,

virāgūpasañhitā nibbedhabhāginī paññā’’ti (vibha. 799).then his understanding partakes of penetration” (Vibh 330).

Tāya pana paññāya sampayuttā samādhīpi cattāro hontīti.The kinds of concentration associated with that fourfold understanding are also four in number.

Evaṃ hānabhāgiyādivasena catubbidho.So it is of four kinds as partaking of diminution, and so on.

Pañcamacatukke kāmāvacaro samādhi,14. In the fifth tetrad there are the following four kinds of concentration, that is to say, sense-sphere concentration,

rūpāvacaro samādhi,fine-material-sphere concentration,

arūpāvacaro samādhi,immaterial-sphere concentration,

apariyāpanno samādhīti evaṃ cattāro samādhī.and unincluded that is, path concentration.

Tattha sabbāpi upacārekaggatā kāmāvacaro samādhi.Herein, sense-sphere concentration is all kinds of access unification.

Tathā rūpāvacarādikusalacittekaggatā itare tayotiLikewise the other three are respectively profitable unification of mind associated with fine-material, immaterial, and path, jhāna.

evaṃ kāmāvacarādivasena catubbidho.So it is of four kinds as of the sense-sphere, and so on.

Chaṭṭhacatukke15. In the sixth tetrad:

‘‘chandaṃ ce bhikkhu adhipatiṃ karitvā labhati samādhiṃ, labhati cittassekaggataṃ, ayaṃ vuccati chandasamādhi…pe…“If a bhikkhu obtains concentration, obtains unification of mind, by making zeal (desire) predominant, this is called concentration due to zeal.

vīriyaṃ ce bhikkhu…pe…If … by making energy predominant …

cittaṃ ce bhikkhu…pe…If … by making natural purity of consciousness predominant…

vīmaṃsaṃ ce bhikkhu adhipatiṃ karitvā labhati samādhiṃ, labhati cittassekaggataṃ , ayaṃ vuccati vīmaṃsāsamādhī’’ti (vibha. 432; saṃ. ni. 3.825)If … by making inquiry predominant, this is called concentration due to inquiry” (Vibh 216–19).

evaṃ adhipativasena catubbidho.So it is of four kinds as predominance.

Pañcake yaṃ catukkabhede vuttaṃ dutiyaṃ jhānaṃ,16. In the pentad there are five jhānas by dividing in two what is called the second jhāna in the fourfold reckoning (see §21),

taṃ vitakkamattātikkamena dutiyaṃ,taking the second jhāna to be due to the surmounting of only applied thought

vitakkavicārātikkamena tatiyanti evaṃ dvidhā bhinditvā pañca jhānāni veditabbāni.and the third jhāna to be due to the surmounting of both applied and sustained thought.

Tesaṃ aṅgabhūtā ca pañca samādhītiThere are five kinds of concentration according to the factors of these five jhānas.

evaṃ pañcajhānaṅgavasena pañcavidhatā veditabbā.So its fivefoldness should be understood according to the five sets of jhāna factors.

Ko cassa saṃkileso kiṃ vodānanti ettha pana vissajjanaṃ vibhaṅge vuttameva.(v) What is its defilement? (vi) What is its cleansing? Here the answer is given in the Vibhaṅga:

Vuttañhi tattha ‘‘saṃkilesanti hānabhāgiyo dhammo. Vodānanti visesabhāgiyo dhammo’’ti (vibha. 828).“Defilement is the state partaking of diminution, cleansing is the state partaking of distinction” (Vibh 343).

TatthaHerein, the state partaking of diminution should be understood in this way:

hānabhāginī paññā’’ti (vibha. 799) iminā nayena hānabhāgiyadhammo veditabbo.then his understanding partakes of diminution” (Vibh 330).

‘‘Avitakkasahagatā saññāmanasikārā samudācarantiAnd the state partaking of distinction should be understood in this way: “When he is accessible to perception and attention unaccompanied by applied thought,

visesabhāginī paññā’’ti (vibha. 799) iminā nayena visesabhāgiyadhammo veditabbo.then his understanding partakes of distinction” (Vibh 330).

DasapalibodhavaṇṇanāDescription of the Ten Impediments

Kathaṃ bhāvetabboti ettha pana(vii) How should it be developed? A. DEVELOPMENT IN BRIEF

yo tāva ayaṃ lokiyalokuttaravasena duvidhotiādīsu ariyamaggasampayutto samādhi vutto,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.,

tassa bhāvanānayo paññābhāvanānayeneva saṅgahito.is included in the method of developing understanding;

Paññāya hi bhāvitāya so bhāvito hoti.(Ch. XXII) for in developing path understanding that is developed too.

Tasmā taṃ sandhāya evaṃ bhāvetabboti na kiñci visuṃ vadāma.So we shall say nothing separately here about how that is to be developed.

Yo panāyaṃ lokiyo,But mundane concentration should be developed

so vuttanayena sīlāni visodhetvā suparisuddhe sīle patiṭṭhitenaby one who has taken his stand on virtue that is quite purified in the way already stated.

yvāssa dasasu palibodhesu palibodho atthi, taṃ upacchinditvāHe should sever any of the ten impediments that he may have.

kammaṭṭhānadāyakaṃ kalyāṇamittaṃ upasaṅkamitvāHe should then approach the good friend, the giver of a meditation subject,

attano cariyānukūlaṃ cattālīsāya kammaṭṭhānesu aññataraṃ kammaṭṭhānaṃ gahetvāand he should apprehend from among the forty meditation subjects one that suits his own temperament.

samādhibhāvanāya ananurūpaṃ vihāraṃ pahāya anurūpe vihāre viharantenaAfter that he should avoid a monastery unfavourable to the development of concentration and go to live in one that is favourable.

khuddakapalibodhupacchedaṃ katvā sabbaṃ bhāvanāvidhānaṃ aparihāpentena bhāvetabboti ayamettha saṅkhepo.Then he should sever the lesser impediments and not overlook any of the directions for development. This is in brief.

Ayaṃ pana vitthāro,B. DEVELOPMENT IN DETAIL The detail is this:

yaṃ tāva vuttaṃ ‘‘yvāssa dasasu palibodhesu palibodho atthi, taṃ upacchinditvā’’ti, ettha –Firstly it was said above, he should sever any of the ten impediments that he may have. Now, the “ten impediments” are:

Āvāso ca kulaṃ lābho, gaṇo kammañca pañcamaṃ;A dwelling, family, and gain, A class, and building too as fifth,

Addhānaṃ ñāti ābādho, gantho iddhīti te dasāti. –And travel, kin, affliction, books, And supernormal powers: ten.

Ime dasa palibodhā nāma. Tattha āvāsoyeva āvāsapalibodho. Esa nayo kulādīsu.Herein, the dwelling itself is the “impediment due to the dwelling.” So too with the family and so on.

Tattha āvāsoti ekopi ovarako vuccati ekampi pariveṇaṃ sakalopi saṅghārāmo.1. Herein, a single inner room or a single hut or a whole monastery for the Community is called a dwelling.

Svāyaṃ na sabbasseva palibodho hoti.This is not an impediment for everyone.

Yo panettha navakammādīsu ussukkaṃ vā āpajjati,It is an impediment only for anyone whose mind is exercised about the building, etc., that goes on there,

bahubhaṇḍasannicayo vā hoti,or who has many belongings stored there,

yena kenaci vā kāraṇena apekkhavā paṭibaddhacitto,or whose mind is caught up by some business connected with it.

tasseva palibodho hoti, na itarassa.For any other it is not an impediment.

Tatridaṃ vatthu – dve kira kulaputtā anurādhapurā nikkhamitvā anupubbena thūpārāme pabbajiṃsu.Here is a relevant story. Two clansmen left Anurādhapura, it seems, and eventually went forth at the Thūpārāma.

Tesu eko dve mātikā paguṇā katvāOne of them made himself familiar with the Two Codes,

pañcavassiko hutvā pavāretvāand when he had acquired five years’ seniority, he took part in the Pavāraṇā

pācinakhaṇḍarājiṃ nāma gato.and then left for the place called Pācīnakhaṇḍarājī.

Eko tattheva vasati.The other stayed on where he was.

Pācinakhaṇḍarājigato tattha ciraṃ vasitvā thero hutvā cintesiNow, when the one who had gone to Pācīnakhaṇḍarājī had lived there a long time and had become an elder, he thought,

‘‘paṭisallānasāruppamidaṃ ṭhānaṃ, handa naṃ sahāyakassāpi ārocemī’’ti.“This place is good for retreat; suppose I told my friend about it?”

Tato nikkhamitvā anupubbena thūpārāmaṃ pāvisi.So he set out, and in due course he entered the Thūpārāma.

Pavisantaṃyeva ca naṃ disvā samānavassikatthero paccuggantvā pattacīvaraṃ paṭiggahetvā vattaṃ akāsi.As he entered, the elder of the same seniority saw him, went to meet him, took his bowl and robe and did the duties.

Āgantukatthero senāsanaṃ pavisitvā cintesiThe visiting elder went into his lodging. He thought,

‘‘idāni me sahāyo sappiṃ vā phāṇitaṃ vā pānakaṃ vā pesessati.“Now my friend will be sending me ghee or molasses or a drink;

Ayañhi imasmiṃ nagare ciranivāsī’’ti.for he has lived long in this city.”

So rattiṃ aladdhā pāto cintesiHe got nothing that night, and in the morning he thought,

‘‘idāni upaṭṭhākehi gahitaṃ yāgukhajjakaṃ pesessatī’’ti.“Now he will be sending me rice gruel and solid food sent by his supporters.”

Tampi adisvā ‘‘pahiṇantā natthi, paviṭṭhassa maññe dassatī’’tiWhen he saw none, he thought, “There is no one to bring it. No doubt they will give it when we go into the town.”

pātova tena saddhiṃ gāmaṃ pāvisi.Early in the morning they went into the town together.

Te dve ekaṃ vīthiṃ caritvā uḷuṅkamattaṃ yāguṃ labhitvā āsanasālāyaṃ nisīditvā piviṃsu.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.

Tato āgantuko cintesiThen the visitor thought,

‘‘nibaddhayāgu maññe natthi,“Perhaps there is no individual giving of gruel.

bhattakāle idāni manussā paṇītaṃ bhattaṃ dassantī’’ti,But as soon as it is the time for the meal people will give special food.”

tato bhattakālepi piṇḍāya caritvā laddhameva bhuñjitvāBut when it was time for the meal, they ate what they had got by wandering for alms.

itaro āha – ‘‘kiṃ, bhante, sabbakālaṃ evaṃ yāpethā’’ti?Then the visitor said, “Venerable sir, how is this? Do you live in this way all the time?”

Āmāvusoti. Bhante, pācinakhaṇḍarāji phāsukā, tattha gacchāmāti.—“Yes, friend.”—”Venerable sir, Pācīnakhaṇḍarājī is comfortable; let us go there.”

Thero nagarato dakkhiṇadvārena nikkhamantoNow, as the elder came out from the city by the southern gate

kumbhakāragāmamaggaṃ paṭipajji.he took the Kumbhakāragāma road which leads to Pācīnakhaṇḍarājī.

Itaro āha – ‘‘kiṃ pana, bhante, imaṃ maggaṃ paṭipannatthā’’ti? Nanu tvamāvuso, pācinakhaṇḍarājiyā vaṇṇaṃ abhāsīti?The visitor asked, “But, venerable sir, why do you take this road?”—”Did you not recommend Pācīnakhaṇḍarājī, friend?”

Kiṃ pana, bhante, tumhākaṃ ettakaṃ kālaṃ vasitaṭṭhāne na koci atirekaparikkhāro atthīti?—”But how is this, venerable sir, have you no extra belongings in the place you have lived in for so long?”

Āmāvuso mañcapīṭhaṃ saṅghikaṃ, taṃ paṭisāmitameva, aññaṃ kiñci natthīti.—”That is so, friend. The bed and chair belong to the Community, and they are put away as usual. There is nothing else.”

Mayhaṃ pana, bhante, kattaradaṇḍo telanāḷi upāhanatthavikā ca tatthevāti.—”But, venerable sir, I have left my staff and my oil tube and my sandal bag there.”

Tayāvuso, ekadivasaṃ vasitvā ettakaṃ ṭhapitanti? Āma, bhante.—”Have you already collected so much, friend, living there for just one day?”—“Yes, venerable sir.”

So pasannacitto theraṃ vanditvā ‘‘tumhādisānaṃ, bhante, sabbattha araññavāsoyeva.He was glad in his heart, and he paid homage to the elder: “For those like you, venerable sir, everywhere is a forest dwelling.

Thūpārāmo catunnaṃ buddhānaṃ dhātunidhānaṭṭhānaṃ,The Thūpārāma is a place where the relics of four Buddhas are deposited;

lohapāsāde sappāyaṃ dhammassavanaṃthere is suitable hearing of the Dhamma in the Brazen Palace;

mahācetiyadassanaṃthere is the Great Shrine to be seen;

theradassanañca labbhati,and one can visit elders.

buddhakālo viya pavattati.It is like the time of the Buddha.

Idheva tumhe vasathā’’ti dutiyadivase pattacīvaraṃ gahetvā sayameva agamāsīti.It is here that you should live.” On the following day he took his bowl and outer robe and went away by himself.

Īdisassa āvāso na palibodho hoti.It is no impediment for one like that.

Kulanti ñātikulaṃ vā upaṭṭhākakulaṃ vā.2. Family means a family consisting of relatives or of supporters.

Ekaccassa hi upaṭṭhākakulampiFor even a family consisting of supporters is an impediment

‘‘sukhitesu sukhito’’tiādinā (vibha. 888; saṃ. ni. 4.241) nayena saṃsaṭṭhassa viharato palibodho hoti,for someone who lives in close association with it in the way beginning, “He is pleased when they are pleased” (S III 11),

so kulamānusakehi vinā dhammassavanāya sāmantavihārampi na gacchati.and who does not even go to a neighbouring monastery to hear the Dhamma without members of the family.

Ekaccassa mātāpitaropi palibodhā na honti,But even mother and father are not an impediment for another,

koraṇḍakavihāravāsittherassa bhāgineyyadaharabhikkhuno viya.as in the case of the young bhikkhu, the nephew of the elder who lived at the Koraṇḍaka Monastery.

So kira uddesatthaṃ rohaṇaṃ agamāsi.He went to Rohaṇa for instruction, it seems.

Therabhaginīpi upāsikā sadā theraṃ tassa pavattiṃ pucchati.The elder’s sister, who was a lay devotee, was always asking the elder how her son was getting on.

Thero ekadivasaṃ daharaṃ ānessāmīti rohaṇābhimukho pāyāsi.One day the elder set out for Rohaṇa to fetch him back.

Daharopi ‘‘ciraṃ me idha vutthaṃ,The young bhikkhu too thought, “I have lived here for a long time.

upajjhāyaṃ dāni passitvā upāsikāya ca pavattiṃ ñatvā āgamissāmī’’tiNow I might go and visit my preceptor and find out how the lay devotee is,”

rohaṇato nikkhami.and he left Rohaṇa.

Te ubhopi gaṅgātīre samāgacchiṃsu.The two met on the banks of the Mahaveli River.

So aññatarasmiṃ rukkhamūle therassa vattaṃ katvā ‘‘kuhiṃ yāsī’’ti pucchito tamatthaṃ ārocesi.He did the duties to the elder at the foot of a tree. When asked, “Where are you going?” he told him his purpose.

Thero suṭṭhu te kataṃ,The elder said: “You have done well.

upāsikāpi sadā pucchati,The lay devotee is always asking after you.

ahampi etadatthameva āgato,That was why I came.

gaccha tvaṃ, ahaṃ pana idheva imaṃ vassaṃ vasissāmīti taṃ uyyojesi.You may go, but I shall stay here for the Rains,” and he dismissed him.

So vassūpanāyikadivaseyeva taṃ vihāraṃ patto.He arrived at the monastery on the actual day for taking up residence for the Rains.

Senāsanampissa pitarā kāritameva pattaṃ.The lodging allotted to him happened to be the one for which his father had undertaken responsibility.

Athassa pitā dutiyadivase āgantvā ‘‘kassa, bhante, amhākaṃ senāsanaṃ patta’’nti pucchantoHis father came on the following day and asked, “To whom was our lodging allotted, venerable sirs?”

‘‘āgantukassa daharassā’’ti sutvāWhen he heard that it had fallen to a young visitor,

taṃ upasaṅkamitvā vanditvā āha –he went to him. After paying homage to him, he said,

‘‘bhante, amhākaṃ senāsane vassaṃ upagatassa vattaṃ atthī’’ti.“Venerable sir, there is an obligation for him who has taken up residence for the Rains in our lodging.”

Kiṃ upāsakāti?— ”What is it, lay follower?”

Temāsaṃ amhākaṃyeva ghare bhikkhaṃ gahetvā pavāretvā gamanakāle āpucchitabbanti.—”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 Pavāraṇā ceremony.”

So tuṇhibhāvena adhivāsesi.He consented in silence.

Upāsakopi gharaṃ gantvāThe lay devotee went home and told his wife.

‘‘amhākaṃ āvāse eko āgantuko ayyo upagato sakkaccaṃ upaṭṭhātabbo’’ti āha.“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.

Upāsikā ‘‘sādhū’’ti sampaṭicchitvā paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādesi.She prepared good food of various kinds for him.

Daharopi bhattakāle ñātigharaṃ agamāsi. Na naṃ koci sañjāni.Though the youth went to his relatives’ home at the time of the meal, no one recognized him.

So temāsampi tattha piṇḍapātaṃ paribhuñjitvāWhen he had eaten alms food there during the three months

vassaṃvutthoand had completed the residence for the Rains,

‘‘ahaṃ gacchāmī’’ti āpucchi.he announced his departure.

Athassa ñātakā ‘‘sve, bhante, gacchathā’’tiThen his relatives said, “Let it be tomorrow, venerable sir,”

dutiyadivase ghareyeva bhojetvā telanāḷiṃ pūretvā ekaṃ guḷapiṇḍaṃ navahatthañca sāṭakaṃ datvāand 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,

‘‘gacchatha, bhante’’ti āhaṃsu.they said, “Now you are leaving, venerable sir.”

So anumodanaṃ katvā rohaṇābhimukho pāyāsi.He gave his blessing and set out for Rohaṇa.

Upajjhāyopissa pavāretvā paṭipathaṃ āgacchanto pubbe diṭṭhaṭṭhāneyeva taṃ addasa.His preceptor had completed the Pavāraṇā ceremony and was on his way back. They met at the same place as before.

So aññatarasmiṃ rukkhamūle therassa vattaṃ akāsi.He did the duties to the elder at the foot of a tree.

Atha naṃ thero pucchi ‘‘kiṃ, bhaddamukha, diṭṭhā te upāsikā’’ti?The elder asked him, “How was it, my dear, did you see the good woman lay devotee?”

So ‘‘āma, bhante’’ti sabbaṃ pavattiṃ ārocetvāHe replied, “Yes, venerable sir,” and he told him all that had happened.

tena telena therassa pāde makkhetvā guḷena pānakaṃ katvā tampi sāṭakaṃ therasseva datvāHe then anointed the elder’s feet with the oil, made him a drink with the sugar, and presented him with the length of cloth.

theraṃ vanditvā ‘‘mayhaṃ, bhante, rohaṇaṃyeva sappāya’’nti agamāsi.He then, after paying homage to the elder, told him, “Venerable sir, only Rohaṇa suits me,” and he departed.

Theropi vihāraṃ āgantvā dutiyadivase koraṇḍakagāmaṃ pāvisi.The elder too arrived back at his monastery, and next day he went into the village of Koraṇḍaka.

Upāsikāpi ‘‘mayhaṃ bhātā mama puttaṃ gahetvā idāni āgacchatī’’ti sadā maggaṃ olokayamānāva tiṭṭhati.The lay devotee, his sister, had always kept looking down the road, thinking, “My brother is now coming with my son.”

Sā taṃ ekakameva āgacchantaṃ disvāWhen she saw him coming alone, she thought,

‘‘mato me maññe putto, ayaṃ thero ekakova āgacchatī’’ti“My son must be dead; that is why the elder is coming alone,”

therassa pādamūle nipatitvā paridevamānā rodi.and she fell at the elder’s feet, lamenting and weeping.

Thero ‘‘nūna daharo appicchatāya attānaṃ ajānāpetvāva gato’’tiSuspecting that it must have been out of fewness of wishes that the youth had gone away without announcing himself,

taṃ samassāsetvā sabbaṃ pavattiṃ ārocetvāthe elder comforted her and told her all that had happened,

pattatthavikato taṃ sāṭakaṃ nīharitvā dasseti.and he took the length of cloth out of his bag and showed it to her.

Upāsikā pasīditvāShe was appeased.

puttena gatadisābhimukhā urena nipajjitvā namassamānā āha –She prostrated herself in the direction taken by her son, and she said:

‘‘mayhaṃ puttasadisaṃ vata maññe bhikkhuṃ kāyasakkhiṃ katvā bhagavā rathavinītapaṭipadaṃ (ma. ni. 1.252 ādayo),“Surely the Blessed One taught the way of the Rathavinīta,

nālakapaṭipadaṃ (su. ni. 684 ādayo),the way of the Nālaka,

tuvaṭṭakapaṭipadaṃ (su. ni. 921 ādayo),the way of the Tuvaṭaka,

catupaccayasantosabhāvanārāmatādīpakaṃ mahāariyavaṃsapaṭipadañca (a. ni. 4.28; dī. ni. 3.309) desesi.and the way of the great Noble Ones’ heritages showing contentment with the four requisites and delight in development, making a bhikkhu such as my son a body-witness.

Vijātamātuyā nāma gehe temāsaṃ bhuñjamānopiSo, although for three months he ate in the house of the mother who bore him,

‘ahaṃ putto tvaṃ mātā’ti na vakkhati,yet he never said ‘I am your son, you are my mother!’

aho acchariyamanusso’’ti.Oh, admirable man!”

Evarūpassa mātāpitaropi palibodhā na honti, pageva aññaṃ upaṭṭhākakula’’nti.Even mother and father are no impediment for one such as him, so how much less any other family that supports him.

Lābhoti cattāro paccayā.3. Gain is the four requisites.

Te kathaṃ palibodhā honti?How are they an impediment?

Puññavantassa hi bhikkhuno gatagataṭṭhāne manussā mahāparivāre paccaye denti.Wherever a meritorious bhikkhu goes, people give him a large supply of requisites.

So tesaṃ anumodento dhammaṃ desento samaṇadhammaṃ kātuṃ na okāsaṃ labhati.With giving blessings to them and teaching them the Dhamma he gets no chance to do the ascetic’s duties.

Aruṇuggamanato yāva paṭhamayāmo, tāva manussasaṃsaggo na upacchijjati.From sunrise till the first watch of the night he never breaks his association with people.

Puna balavapaccūseyeva bāhullikapiṇḍapātikā āgantvāAgain, even at dawn, alms-food eaters fond of opulence come and say,

‘‘bhante, asuko upāsako upāsikā amacco amaccadhītā tumhākaṃ dassanakāmā’’ti vadanti,“Venerable sir, such and such a man lay follower, woman lay follower, friend, friend’s daughter, wants to see you,”

so gaṇhāvuso, pattacīvaranti gamanasajjova hotītiand being ready to go, he replies, “Take the bowl and robe, friend.”

niccabyāvaṭo,So he is always on the alert.

tasseva te paccayā palibodhā honti.Thus these requisites are an impediment for him.

Tena gaṇaṃ pahāya yattha naṃ na jānanti, tattha ekakena caritabbaṃ.He should leave his group and wander by himself where he is not known.

Evaṃ so palibodho upacchijjatīti.This is the way his impediment is severed.

Gaṇoti suttantikagaṇo vā ābhidhammikagaṇo vā,4. Class is a class (group) of students of suttas or students of Abhidhamma.

yo tassa uddesaṃ vā paripucchaṃ vā dento samaṇadhammassa okāsaṃ na labhati,If with the group’s instruction and questioning he gets no opportunity for the ascetic’s duties,

tasseva gaṇo palibodho hoti,then that group is an impediment for him.

tena so evaṃ upacchinditabbo.He should sever that impediment in this way:

Sace tesaṃ bhikkhūnaṃ bahu gahitaṃ hoti, appaṃ avasiṭṭhaṃ,if those bhikkhus have already acquired the main part and little still remains,

taṃ niṭṭhapetvā araññaṃ pavisitabbaṃ.he should finish that off and then go to the forest.

Sace appaṃ gahitaṃ, bahu avasiṭṭhaṃ,If they have only acquired little and much still remains,

yojanato paraṃ agantvā antoyojanaparicchede aññaṃ gaṇavācakaṃ upasaṅkamitvāhe should, without travelling more than a league, approach another instructor of a class within the radius of a league

‘‘ime āyasmā uddesādīhi saṅgaṇhatū’’ti vattabbaṃ.and say, “Help those venerable ones with instruction, etc.”

Evaṃ alabhamānenaIf he does not find anyone in this way,

‘‘mayhamāvuso, ekaṃ kiccaṃ atthi, tumhe yathāphāsukaṭṭhānāni gacchathā’’ti gaṇaṃ pahāyahe should take leave of the class, saying. “I have a task to see to, friends; go where it suits you,”

attano kammaṃ kattabbanti.and he should do his own work.

Kammanti navakammaṃ.5. Building (kamma) is new building work (nava-kamma).

Taṃ karontena vaḍḍhakīādīhi laddhāladdhaṃ jānitabbaṃ,Since one engaged in this must know about what material has and has not been got by carpenters, etc.,

katākate ussukkaṃ āpajjitabbantiand must see about what has and has not been done,

sabbadā palibodho hoti.it is always an impediment.

Sopi evaṃ upacchinditabbo, sace appaṃ avasiṭṭhaṃ hoti niṭṭhapetabbaṃ.It should be severed in this way. If little remains it should be completed.

Sace bahu,If much remains,

saṅghikañce navakammaṃ, saṅghassa vā saṅghabhārahārakabhikkhūnaṃ vā niyyādetabbaṃ.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;

Attano santakañce, attano bhārahārakānaṃ niyyādetabbaṃ.or if it is for himself, it should be handed over to those whom he entrusts with his own affairs,

Tādise alabhantena saṅghassa pariccajitvā gantabbanti.but if these are not available, he should relinquish it to the Community and depart.

Addhānanti maggagamanaṃ.6. Travel is going on a journey.

Yassa hi katthaci pabbajjāpekkho vā hoti,If someone is expected to give the going forth somewhere else,

paccayajātaṃ vā kiñci laddhabbaṃ hoti.or if some requisite is obtainable there and he cannot rest content without getting it

Sace taṃ alabhanto na sakkoti adhivāsetuṃ, araññaṃ pavisitvā samaṇadhammaṃ karontassapithat will be an impediment; for even if he goes into the forest to do the ascetic’s duties,

gamikacittaṃ nāma duppaṭivinodanīyaṃ hoti,he will find it hard to get rid of thoughts about the journey.

tasmā gantvā taṃ kiccaṃ tīretvāva samaṇadhamme ussukkaṃ kātabbanti.So one in this position should apply himself to the ascetic’s duties after he has done the journey and transacted the business.

Ñātīti vihāre ācariyupajjhāyasaddhivihārikaantevāsikasamānupajjhāyakasamānācariyakā,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;

ghare mātā pitā bhātāti evamādikā.and in the case of the house it means mother, father, brother, and so on.

Te gilānā imassa palibodhā honti, tasmā so palibodho upaṭṭhahitvā tesaṃ pākatikakaraṇena upacchinditabbo.When they are sick they are an impediment for him. Therefore that impediment should be severed by curing them with nursing.

Tattha upajjhāyo tāva gilāno sace lahuṃ na vuṭṭhāti, yāvajīvampi paṭijaggitabbo.Herein, when the preceptor is sick he must be cared for as long as life lasts if the sickness does not soon depart.

Tathā pabbajjācariyo upasampadācariyo saddhivihārikoLikewise the teacher at the going forth, the teacher at the admission, the co-resident,

upasampāditapabbājitaantevāsikasamānupajjhāyakā ca.the pupils to whom one has given the admission and the going forth, and those who have the same preceptor.

Nissayācariyauddesācariyanissayantevāsikauddesantevāsikasamānācariyakā panaBut 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,

yāva nissayauddesā anupacchinnā, tāva paṭijaggitabbā.should be looked after as long as the dependence or the instruction has not been terminated.

Pahontena tato uddhampi paṭijaggitabbā eva.If one is able to do so, one should look after them even beyond that period.

Mātāpitūsu upajjhāye viya paṭipajjitabbaṃ.Mother and father should be treated like the preceptor;

Sacepi hi te rajje ṭhitā honti, puttato ca upaṭṭhānaṃ paccāsīsanti, kātabbameva.if they live within the kingdom and look to their son for help, it should be given.

Atha tesaṃ bhesajjaṃ natthi, attano santakaṃ dātabbaṃ.Also if they have no medicine, he should give them his own.

Asati bhikkhācariyāya pariyesitvāpi dātabbameva.If he has none, he should go in search of it as alms and give that.

Bhātubhaginīnaṃ pana tesaṃ santakameva yojetvā dātabbaṃ.But in the case of brothers or sisters, one should only give them what is theirs.

Sace natthi attano santakaṃ tāvakālikaṃ datvā pacchā labhantena gaṇhitabbaṃ.If they have none, then one should give one’s own temporarily and later get it back,

Alabhantena na codetabbā.but one should not complain if one does not get it back.

Aññātakassa bhaginisāmikassa bhesajjaṃ neva kātuṃ na dātuṃ vaṭṭati.It is not allowed either to make medicine for or to give it to a sister’s husband who is not related by blood;

‘‘Tuyhaṃ sāmikassa dehī’’ti vatvā pana bhaginiyā dātabbaṃ.but one can give it to one’s sister saying, “Give it to your husband.”

Bhātujāyāyapi eseva nayo.The same applies to one’s brother’s wife.

Tesaṃ pana puttā imassa ñātakā evāti tesaṃ kātuṃ vaṭṭatīti.But it is allowed to make it for their children since they are blood relatives.

Ābādhoti yokoci rogo.8. Affliction is any kind of illness.

So bādhayamāno palibodho hoti, tasmā bhesajjakaraṇena upacchinditabbo.It is an impediment when it is actually afflicting; therefore it should be severed by treatment with medicine.

Sace pana katipāhaṃ bhesajjaṃ karontassapi na vūpasammati,But if it is not cured after taking medicine for a few days,

nāhaṃ tuyhaṃ dāso, na bhaṭako,then the ascetic’s duties should be done after apostrophizing one’s person in this way: “I am not your slave, or your hireling.

taṃyeva hi posento anamatagge saṃsāravaṭṭe dukkhaṃ pattoti attabhāvaṃ garahitvā samaṇadhammo kātabboti.I have come to suffering through maintaining you through the beginningless round of rebirths.”

Ganthoti pariyattiharaṇaṃ.9. Books means responsibility for the scriptures.

Taṃ sajjhāyādīhi niccabyāvaṭassa palibodho hoti, na itarassa.That is an impediment only for one who is constantly busy with recitations, etc., but not for others.

Tatrimāni vatthūni –Here are relevant stories.

Majjhimabhāṇakadevatthero kira malayavāsidevattherassa santikaṃ gantvāThe Elder Revata, it seems, the Majjhima reciter, went to the Elder Revata, the dweller in Malaya (the Hill Country),

kammaṭṭhānaṃ yāci.and asked him for a meditation subject.

Thero kīdisosi, āvuso, pariyattiyanti pucchi. Majjhimo me, bhante, paguṇoti.The elder asked him, “How are you in the scriptures, friend?”—”I am studying the Majjhima Nikāya, venerable sir.”

Āvuso, majjhimo nāmeso dupparihāro,—”The Majjhima is a hard responsibility, friend.

mūlapaṇṇāsaṃ sajjhāyantassa majjhimapaṇṇāsako āgacchati,When a man is still learning the First Fifty by heart, he is faced with the Middle Fifty;

taṃ sajjhāyantassa uparipaṇṇāsako.and when he is still learning that by heart, he is faced with the Last Fifty.

Kuto tuyhaṃ kammaṭṭhānanti?How can you take up a meditation subject?”

Bhante, tumhākaṃ santike kammaṭṭhānaṃ labhitvā puna na olokessāmīti—”Venerable sir, when I have taken a meditation subject from you, I shall not look at the scriptures again.”

kammaṭṭhānaṃ gahetvāHe took the meditation subject,

ekūnavīsativassāni sajjhāyaṃ akatvāand doing no recitation for nineteen years,

vīsatime vasse arahattaṃ patvāhe reached Arahantship in the twentieth year.

sajjhāyatthāya āgatānaṃ bhikkhūnaṃHe told bhikkhus who came for recitation:

‘‘vīsati me, āvuso, vassāni pariyattiṃ anolokentassa,“I have not looked at the scriptures for twenty years, friends,

apica kho kataparicayo ahamettha ārabhathā’’ti vatvāyet I am familiar with them. You may begin.”

ādito paṭṭhāya yāva pariyosānā ekabyañjanepissa kaṅkhā nāhosi.And from beginning to end he had no hesitation even over a single syllable.

Karuḷiyagirivāsīnāgattheropi aṭṭhārasavassāni pariyattiṃ chaḍḍetvāThe Elder Mahā-Nāga, too, who lived at Karuliyagiri (Karaliyagiri) put aside the scriptures for eighteen years,

bhikkhūnaṃ dhātukathaṃ uddisi.and then he recited the Dhātukathā to the bhikkhus.

Tesaṃ gāmavāsikattherehi saddhiṃ saṃsandentānaṃ ekapañhopi uppaṭipāṭiyā āgato nāhosi.When they checked this with the town-dwelling elders of Anurādhapura, not a single question was found out of its order.

Mahāvihārepi tipiṭakacūḷābhayatthero nāma aṭṭhakathaṃ anuggahetvāva pañcanikāyamaṇḍale tīṇi piṭakāni parivattessāmīti suvaṇṇabheriṃ paharāpesi.In the Great Monastery too the Elder Tipiṭaka-Cūḷa-Abhaya had the golden drum struck, saying: “I shall expound the three Piṭakas in the circle of experts in the Five Collections of discourses,” and this was before he had learnt the commentaries.

BhikkhusaṅghoThe Community of Bhikkhus said,

katamācariyānaṃ uggaho,“‘Which teachers’ teaching is it?

attano ācariyuggahaññeva vadatu, itarathā vattuṃ na demāti āha.Unless you give only the teaching of our own teachers we shall not let you speak.”

Upajjhāyopi naṃ attano upaṭṭhānamāgataṃ pucchi ‘‘tvamāvuso, bheriṃ paharāpesī’’ti?Also his preceptor asked him when he went to wait on him, “Did you have the drum beaten, friend?”

Āma, bhante.—”Yes, venerable sir.”

Kiṃ kāraṇāti?—”For what reason?”

Pariyattiṃ, bhante, parivattessāmīti.—”I shall expound the scriptures, venerable sir.”

Āvuso abhaya, ācariyā idaṃ padaṃ kathaṃ vadantīti?—”Friend Abhaya, how do the teachers explain this passage?”

Evaṃ vadanti, bhanteti.—”They explain it in this way, venerable sir.”

Thero hunti paṭibāhi.The elder dissented, saying “Hum.”

Puna so aññena aññena pariyāyena evaṃ vadanti bhanteti tikkhattuṃ āha.Again three times, each time in a different way, he said, “They explain it in this way, venerable sir.”

Thero sabbaṃ hunti paṭibāhitvāThe elder always dissented, saying, “Hum.”

‘‘āvuso, tayā paṭhamaṃ kathito eva ācariyamaggo,Then he said, “Friend, your first explanation was the way of the teachers.

ācariyamukhato pana anuggahitattā ‘evaṃ ācariyā vadantī’ti saṇṭhātuṃ nāsakkhi.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.

Gaccha attano ācariyānaṃ santike suṇāhī’’ti. Kuhiṃ, bhante, gacchāmīti?Go and learn it from our own teachers.”—”Where shall I go, venerable sir?”

Gaṅgāya parato rohaṇajanapade tulādhārapabbatavihāre—”There is an elder named Mahā Dhammarakkhita living in the Tulādhārapabbata Monastery in the Rohaṇa country beyond the Mahaveli River.

sabbapariyattiko mahādhammarakkhitatthero nāma vasati,He knows all the scriptures.

tassa santikaṃ gacchāti.Go to him.”

Sādhu, bhanteti theraṃ vanditvāSaying, “Good, venerable sir,” he paid homage to the elder.

pañcahi bhikkhusatehi saddhiṃ therassa santikaṃ gantvāHe went with five hundred bhikkhus to the Elder Mahā-Dhammarakkhita,

vanditvā nisīdi.and when he had paid homage to him, he sat down.

Thero kasmā āgatosīti pucchi. Dhammaṃ sotuṃ, bhanteti.The elder asked, “Why have you come?”—”To hear the Dhamma, venerable sir.”

Āvuso abhaya, dīghamajjhimesu maṃ kālena kālaṃ pucchanti.—”Friend Abhaya, they ask me about the Dīgha and the Majjhima from time to time,

Avasesaṃ pana me tiṃsamattāni vassāni na olokitapubbaṃ.but I have not looked at the others for thirty years.

Apica tvaṃ rattiṃ mama santike parivattehi.Still you may repeat them in my presence by night,

Ahaṃ te divā kathayissāmīti.and I shall explain them to you by day.”

So sādhu, bhanteti tathā akāsi.He said, “Good, venerable sir,” and he acted accordingly.

Pariveṇadvāre mahāmaṇḍapaṃ kāretvā gāmavāsino divase divase dhammassavanatthāya āgacchanti.The inhabitants of the village had a large pavilion built at the door of his dwelling, and they came daily to hear the Dhamma.

Thero rattiṃ parivatti. Taṃ divā kathayanto anupubbena desanaṃ niṭṭhapetvāExplaining by day what had been repeated by night, the Elder Dhammarakkhita eventually completed the instruction.

abhayattherassa santike taṭṭikāya nisīditvāThen he sat down on a mat on the ground before the Elder Abhaya and said,

‘‘āvuso, mayhaṃ kammaṭṭhānaṃ kathehī’’ti āha.“Friend, explain a meditation subject to me.”

Bhante, kiṃ bhaṇatha, nanu mayā tumhākameva santike sutaṃ? Kimahaṃ tumhehi aññātaṃ kathessāmīti?—”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?”

Tato naṃ thero añño esa, āvuso, gatakassa maggo nāmāti āha.The senior elder said, “This path is different for one who has actually travelled by.”

Abhayathero kira tadā sotāpanno hoti.The Elder Abhaya was then, it seems, a stream-enterer.

Athassa so kammaṭṭhānaṃ datvāWhen the Elder Abhaya had given his teacher a meditation subject, he returned to Anurādhapura.

āgantvā lohapāsāde dhammaṃ parivattentoLater, while he was expounding the Dhamma in the Brazen Palace,

thero parinibbutoti assosi.he heard that the elder had attained Nibbāna.

Sutvā ‘‘āharathāvuso, cīvara’’ntiOn hearing this, he said, “Bring me my robe, friends.”

cīvaraṃ pārupitvāThen he put on the robe and said,

‘‘anucchaviko, āvuso, amhākaṃ ācariyassa arahattamaggo.“The Arahant path befits our teacher, friends.

Ācariyo no, āvuso, uju ājānīyo.Our teacher was a true thoroughbred.

So attano dhammantevāsikassa santike taṭṭikāya nisīditvāHe sat down on a mat before his own Dhamma pupil and said,

‘mayhaṃ kammaṭṭhānaṃ kathehī’ti āha.‘Explain a meditation subject to me.’

Anucchaviko, āvuso, therassa arahattamaggo’’ti.The Arahant path befits our teacher, friends.”

Evarūpānaṃ gantho palibodho na hotīti.For such as these, books are no impediment.

Iddhīti pothujjanikā iddhi.10. Supernormal powers are the supernormal powers of the ordinary man.

Sā hi uttānaseyyakadārako viya taruṇasassaṃ viya ca dupparihārā hoti. Appamattakeneva bhijjati.They are hard to maintain, like a prone infant or like young corn, and the slightest thing breaks them.

Sā pana vipassanāya palibodho hoti, na samādhissa, samādhiṃ patvā pattabbato.But they are an impediment for insight, not for concentration, since they are obtainable through concentration.

Tasmā vipassanatthikena iddhipalibodho upacchinditabbo,So the supernormal powers are an impediment that should be severed by one who seeks insight;

itarena avasesātithe others are impediments to be severed by one who seeks concentration.

ayaṃ tāva palibodhakathāya vitthāro.This, in the first place, is the detailed explanation of the impediments.

KammaṭṭhānadāyakavaṇṇanāDescription of the Giver of a Meditation Subject

Kammaṭṭhānadāyakaṃ kalyāṇamittaṃ upasaṅkamitvāti ettha panaApproach the good friend, the giver of a meditation subject (§28):

duvidhaṃ kammaṭṭhānaṃmeditation subjects are of two kinds, that is,

sabbatthakakammaṭṭhānaṃ pārihāriyakammaṭṭhānañca.generally useful meditation subjects and special meditation subjects.

Tattha sabbatthakakammaṭṭhānaṃ nāma bhikkhusaṅghādīsu mettā maraṇassati ca.Herein, loving-kindness towards the Community of Bhikkhus, etc., and also mindfulness of death are what are called generally useful meditation subjects.

Asubhasaññātipi eke.Some say perception of foulness, too.

Kammaṭṭhānikena hi bhikkhunāWhen a bhikkhu takes up a meditation subject,

paṭhamaṃ tāva paricchinditvā sīmaṭṭhakabhikkhusaṅghe sukhitā hontu abyāpajjātihe should first develop loving-kindness towards the Community of Bhikkhus within the boundary, limiting it at first to “all bhikkhus in this monastery”, in this way:

mettā bhāvetabbā.“May they be happy and free from affliction.”

Tato sīmaṭṭhakadevatāsu.Then he should develop it towards all deities within the boundary.

Tato gocaragāmamhi issarajane.Then towards all the principal people in the village that is his alms resort;

Tato tattha manusse upādāya sabbasattesu.then to all human beings there and to all living beings dependent on the human beings.

So hi bhikkhusaṅghe mettāya sahavāsīnaṃ muducittataṃ janeti.With loving-kindness towards the Community of Bhikkhus he produces kindliness in his co-residents;

Athassa te sukhasaṃvāsā honti.then they are easy for him to live with.

Sīmaṭṭhakadevatāsu mettāya mudukatacittāhi devatāhi dhammikāya rakkhāya susaṃvihitarakkho hoti.With loving-kindness towards the deities within the boundary he is protected by kindly deities with lawful protection.

Gocaragāmamhi issarajane mettāyaWith loving-kindness towards the principal people in the village that is his alms resort

mudukatacittasantānehi issarehi dhammikāya rakkhāya surakkhitaparikkhāro hoti.his requisites are protected by well-disposed principal people with lawful protection.

Tattha manussesu mettāya pasāditacittehi tehi aparibhūto hutvā vicarati.With loving-kindness to all human beings there he goes about without incurring their dislike since they trust him.

Sabbasattesu mettāya sabbattha appaṭihatacāro hoti.With loving-kindness to all living beings he can wander unhindered everywhere.

Maraṇassatiyā panaWith mindfulness of death,

avassaṃ mayā maritabbanti cintentothinking, “I have got to die,”

anesanaṃ pahāyahe gives up improper search (see S II 194; M-a I 115),

uparūpari vaḍḍhamānasaṃvego anolīnavuttiko hoti.and with a growing sense of urgency he comes to live without attachment.

Asubhasaññāparicitacittassa panassa dibbānipi ārammaṇāni lobhavasena cittaṃ na pariyādiyanti.When his mind is familiar with the perception of foulness, then even divine objects do not tempt his mind to greed.

Evaṃ bahūpakārattā sabbattha atthayitabbaṃ icchitabbanti caSo these are called “generally useful” and they are “called meditation subjects” since they are needed generally and desirable owing to their great helpfulness

adhippetassa yogānuyogakammassa ṭhānañcāti sabbatthakakammaṭṭhānanti vuccati.and since they are subjects for the meditation work intended.

Cattālīsāya pana kammaṭṭhānesu yaṃ yassa cariyānukūlaṃ,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.

taṃ tassa niccaṃ pariharitabbattāIt is “special” (pārihāriya) because he must carry it (pariharitabbattā) constantly about with him,

uparimassa ca uparimassa bhāvanākammassa padaṭṭhānattā pārihāriyakammaṭṭhānanti vuccati.and because it is the proximate cause for each higher stage of development.

Iti imaṃ duvidhampi kammaṭṭhānaṃ yo deti, ayaṃ kammaṭṭhānadāyako nāma. Taṃ kammaṭṭhānadāyakaṃ.So it is the one who gives this twofold meditation subject that is called the giver of a meditation subject.

Kalyāṇamittanti –The good friend is one who possesses such special qualities as these:

Piyo garu bhāvanīyo, vattā ca vacanakkhamo;He is revered and dearly loved, And one who speaks and suffers speech;

Gambhīrañca kathaṃ kattā, no caṭṭhāne niyojakoti. (a. ni. 7.37);The speech he utters is profound, He does not urge without a reason (A IV 32) and so on.

Evamādiguṇasamannāgataṃ ekantena hitesiṃ vuddhipakkhe ṭhitaṃ kalyāṇamittaṃ.He is wholly solicitous of welfare and partial to progress.

‘‘Mamaṃ hi, ānanda, kalyāṇamittaṃ āgamma jātidhammā sattā jātiyā parimuccantī’’ti (saṃ. ni. 1.129; 5.2) ādivacanato panaBecause of the words beginning, “Ānanda, it is owing to my being a good friend to them that living beings subject to birth are freed from birth” (S I 88),

sammāsambuddhoyeva sabbākārasampanno kalyāṇamitto.it is only the Fully Enlightened One who possesses all the aspects of the good friend.

Tasmā tasmiṃ sati tasseva bhagavato santike gahitakammaṭṭhānaṃ sugahitaṃ hoti.Since that is so, while he is available only a meditation subject taken in the Blessed One’s presence is well taken.

Parinibbute pana tasmiṃ asītiyā mahāsāvakesu yo dharati, tassa santike gahetuṃ vaṭṭati.But after his final attainment of Nibbāna, it is proper to take it from anyone of the eighty great disciples still living.

Tasmiṃ asatiWhen they are no more available,

yaṃ kammaṭṭhānaṃ gahetukāmo hoti, tasseva vasena catukkapañcakajjhānāni nibbattetvāone 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 jhāna,

jhānapadaṭṭhānaṃ vipassanaṃ vaḍḍhetvā āsavakkhayappattassa khīṇāsavassa santike gahetabbaṃ.and has reached the destruction of cankers by augmenting insight that had that jhāna as its proximate cause.

Kiṃ pana khīṇāsavo ahaṃ khīṇāsavoti attānaṃ pakāsetīti?But how then, does someone with cankers destroyed declare himself thus: “I am one whose cankers are destroyed?”

Kiṃ vattabbaṃ, kārakabhāvaṃ hi jānitvā pakāseti.Why not? He declares himself when he knows that his instructions will be carried out.

Nanu assaguttatthero āraddhakammaṭṭhānassa bhikkhuno ‘‘kammaṭṭhānakārako aya’’nti jānitvā ākāse cammakhaṇḍaṃ paññāpetvā tattha pallaṅkena nisinno kammaṭṭhānaṃ kathesīti.Did not the Elder Assagutta 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?

Tasmā sace khīṇāsavaṃ labhati, iccetaṃ kusalaṃ,So if someone with cankers destroyed is available, that is good.

no ce labhati,If not,

anāgāmisakadāgāmisotāpannajhānalābhīputhujjanatipiṭakadharadvipiṭakadharaekapiṭakadharesu purimassa purimassa santike.then one should take it from a non-returner, a once-returner, a stream-enterer, an ordinary man who has obtained jhāna, one who knows three Piṭakas, one who knows two Piṭakas, one who knows one Piṭaka, in descending order according as available.

Ekapiṭakadharepi asatiIf not even one who knows one Piṭaka is available,

yassa ekasaṅgītipi aṭṭhakathāya saddhiṃ paguṇā, ayañca lajjī hoti, tassa santike gahetabbaṃ.then it should be taken from one who is familiar with one Collection together with its commentary and one who is himself conscientious.

Evarūpo hi tantidharo vaṃsānurakkhako paveṇīpālako ācariyoFor a teacher such as this, who knows the texts, guards the heritage, and protects the tradition,

ācariyamatikova hoti, na attanomatiko hoti.will follow the teachers’ opinion rather than his own.

Teneva porāṇakattherā ‘‘lajjī rakkhissati lajjī rakkhissatī’’ti tikkhattuṃ āhaṃsu.Hence the Ancient Elders said three times, “One who is conscientious will guard it.”

Pubbe vuttakhīṇāsavādayo cetthaNow, those beginning with one whose cankers are destroyed, mentioned above,

attanā adhigatamaggameva ācikkhanti.will describe only the path they have themselves reached.

Bahussuto panaBut with a learned man,

taṃ taṃ ācariyaṃ upasaṅkamitvā uggahaparipucchānaṃ visodhitattāhis instructions and his answers to questions are purified by his having approached such and such teachers,

ito cito ca suttañca kāraṇañca sallakkhetvā sappāyāsappāyaṃ yojetvā gahanaṭṭhāne gacchanto mahāhatthī viya mahāmaggaṃ dassento kammaṭṭhānaṃ kathessati.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.

Tasmā evarūpaṃ kammaṭṭhānadāyakaṃ kalyāṇamittaṃ upasaṅkamitvāSo a meditation subject should be taken by approaching the good friend such as this, the giver of a meditation subject,

tassa vattapaṭipattiṃ katvā kammaṭṭhānaṃ gahetabbaṃ.and by doing all the duties to him.

Sace panetaṃ ekavihāreyeva labhati, iccetaṃ kusalaṃ, no ce labhati, yattha so vasati, tattha gantabbaṃ.If he is available in the same monastery, it is good. If not, one should go to where he lives.

Gacchantena ca na dhotamakkhitehi pādehi upāhanā ārūhitvāWhen a bhikkhu goes to him, he should not do so with feet washed and anointed, wearing sandals,

chattaṃ gahetvāwith an umbrella,

telanāḷimadhuphāṇitādīni gāhāpetvā antevāsikaparivutena gantabbaṃ.surrounded by pupils, and bringing oil tube, honey, molasses, etc.;

Gamikavattaṃ pana pūretvāhe should do so fulfilling the duties of a bhikkhu setting out on a journey,

attano pattacīvaraṃ sayameva gahetvācarrying his bowl and robes himself,

antarāmagge yaṃ yaṃ vihāraṃ pavisati sabbattha vattapaṭipattiṃ kurumānenadoing all the duties in each monastery on the way,

sallahukaparikkhārenawith few belongings,

paramasallekhavuttinā hutvā gantabbaṃ.and living in the greatest effacement.

Taṃ vihāraṃ pavisantenaWhen entering that monastery,

antarāmaggeyeva dantakaṭṭhaṃ kappiyaṃ kārāpetvā gahetvā pavisitabbaṃ,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.

na ca ‘‘muhuttaṃ vissametvā pādadhovanamakkhanādīni katvā ācariyassa santikaṃ gamissāmī’’ti aññaṃ pariveṇaṃ pavisitabbaṃ.And he should not enter some other room, thinking, “I shall go to the teacher after resting awhile and after washing and anointing my feet, and so on.”

Kasmā?Why?

Sace hissa tatra ācariyassa visabhāgā bhikkhū bhaveyyuṃ,If there are bhikkhus there who are hostile to the teacher,

te āgamanakāraṇaṃ pucchitvā ācariyassa avaṇṇaṃ pakāsetvāthey might ask him the reason for his coming and speak dispraise of the teacher, saying,

‘‘naṭṭhosi, sace tassa santikaṃ āgato’’ti“You are done for if you go to him”;

vippaṭisāraṃ uppādeyyuṃ,they might make him regret his coming

yena tatova paṭinivatteyya,and turn him back.

tasmā ācariyassa vasanaṭṭhānaṃ pucchitvā ujukaṃ tattheva gantabbaṃ.So he should ask for the teacher’s dwelling and go straight there.

Sace ācariyo daharataro hoti, pattacīvarapaṭiggahaṇādīni na sāditabbāni.If the teacher is junior, he should not consent to the teacher’s receiving his bowl and robe, and so on.

Sace vuḍḍhataro hoti, gantvā ācariyaṃ vanditvā ṭhātabbaṃ.If the teacher is senior, then he should go and pay homage to him and remain standing.

‘‘Nikkhipāvuso, pattacīvara’’nti vuttena nikkhipitabbaṃ.When told, “Put down the bowl and robe, friend,” he may put them down.

‘‘Pānīyaṃ pivā’’ti vuttena sace icchati pātabbaṃ.When told, “Have some water to drink,” he can drink if he wants to.

‘‘Pāde dhovāhī’’ti vuttena na tāva pādā dhovitabbā.When told, “You may wash your feet,” he should not do so at once,

Sace hi ācariyena ābhataṃ udakaṃ bhaveyya, na sāruppaṃ siyā.for if the water has been brought by the teacher himself, it would be improper.

‘‘Dhovāhāvuso, na mayā ābhataṃ, aññehi ābhata’’nti vuttena panaBut when told “Wash, friend, it was not brought by me, it was brought by others,”

yattha ācariyo na passati, evarūpe paṭicchanne vā okāse,then he can wash his feet, sitting in a screened place out of sight of the teacher,

abbhokāse vihārassāpi vā ekamante nisīditvā pādā dhovitabbā.or in the open to one side of the dwelling.

Sace ācariyo telanāḷiṃ āharati uṭṭhahitvā ubhohi hatthehi sakkaccaṃ gahetabbā.If the teacher brings an oil tube, he should get up and take it carefully with both hands.

Sace hi na gaṇheyya, ‘‘ayaṃ bhikkhu ito eva paṭṭhāya sambhogaṃ kopetī’’ti ācariyassa aññathattaṃ bhaveyya.If he did not take it, it might make the teacher wonder, “Does this bhikkhu resent sharing so soon?”

Gahetvā pana na āditova pādā makkhetabbā.but having taken it, he should not anoint his feet at once.

Sace hi taṃ ācariyassa gattabbhañjanatelaṃ bhaveyya, na sāruppaṃ siyā.For if it were oil for anointing the teacher’s limbs, it would not be proper.

Tasmā sīsaṃ makkhetvā khandhādīni makkhetabbāni.So he should first anoint his head, then his shoulders, etc.;

‘‘Sabbapārihāriyatelamidaṃ, āvuso, pādepi makkhehī’’ti vuttena panabut when told, “This is meant for all the limbs, friend, anoint your feet,”

thokaṃ sīse katvā pāde makkhetvāhe should put a little on his head and then anoint his feet.

‘‘imaṃ telanāḷiṃ ṭhapemi, bhante’’ti vatvā ācariye gaṇhante dātabbā.Then he should give it back, saying when the teacher takes it, “May I return this oil tube, venerable sir?”

Āgatadivasato paṭṭhāya kammaṭṭhānaṃ me, bhante, kathetha iccevaṃ na vattabbaṃ.He should not say, “Explain a meditation subject to me, venerable sir” on the very day he arrives.

Dutiyadivasato pana paṭṭhāya sace ācariyassa pakatiupaṭṭhāko atthi, taṃ yācitvā vattaṃ kātabbaṃ.But starting from the next day, he can, if the teacher has a habitual attendant, ask his permission to do the duties.

Sace yācitopi na deti, okāse laddheyeva kātabbaṃ.If he does not allow it when asked, they can be done when the opportunity offers.

Karontena khuddakamajjhimamahantāni tīṇi dantakaṭṭhāni upanāmetabbāni.When he does them, three tooth-sticks should be brought, a small, a medium and a big one,

Sītaṃ uṇhanti duvidhaṃ mukhadhovanaudakañca nhānodakañca paṭiyādetabbaṃ.and two kinds of mouth-washing water and bathing water, that is, hot and cold, should be set out.

Tato yaṃ ācariyo tīṇi divasāni paribhuñjati, tādisameva niccaṃ upanāmetabbaṃ.Whichever of these the teacher uses for three days should then be brought regularly.

Niyamaṃ akatvā yaṃ vā taṃ vā paribhuñjantassa yathāladdhaṃ upanāmetabbaṃ.If the teacher uses either kind indiscriminately, he can bring whatever is available.

Kiṃ bahunā vuttena?Why so many words?

Yaṃ taṃ bhagavatāAll should be done as prescribed by the Blessed One in the Khandhakas as the right duties in the passage beginning:

‘‘antevāsikena, bhikkhave, ācariyamhi sammā vattitabbaṃ.“Bhikkhus, a pupil should perform the duties to the teacher rightly.

Tatrāyaṃ sammā vattanā,Herein, this is the right performance of duties.

kālasseva uṭṭhāya upāhanā omuñcitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā dantakaṭṭhaṃ dātabbaṃ,He should rise early; removing his sandals and arranging his robe on one shoulder, he should give the tooth-sticks

mukhodakaṃ dātabbaṃ,and the mouth-washing water,

āsanaṃ paññapetabbaṃ.and he should prepare the seat.

Sace yāgu hoti, bhājanaṃ dhovitvā yāgu upanāmetabbā’’ti (mahāva. 78) ādikaṃ khandhake sammāvattaṃ paññattaṃ, taṃ sabbampi kātabbaṃ.If there is rice gruel, he should wash the dish and bring the rice gruel” (Vin I 61).

Evaṃ vattasampattiyā garuṃ ārādhayamānenaTo please the teacher by perfection in the duties

sāyaṃ vanditvāhe should pay homage in the evening,

yāhīti vissajjitena gantabbaṃ,and he should leave when dismissed with the words, “You may go.”

yadā so kissāgatosīti pucchati, tadā āgamanakāraṇaṃ kathetabbaṃ.When the teacher asks him, “Why have you come?” he can explain the reason for his coming.

Sace so neva pucchati, vattaṃ pana sādiyati,If he does not ask but agrees to the duties being done,

dasāhe vā pakkhe vā vītivattethen after ten days or a fortnight have gone by

ekadivasaṃ vissajjitenāpi agantvā okāsaṃ kāretvāhe should make an opportunity by staying back one day at the time of his dismissal,

āgamanakāraṇaṃ ārocetabbaṃ.and announcing the reason for his coming;

Akāle vā gantvā kimatthamāgatosīti puṭṭhena ārocetabbaṃ.or he should go at an unaccustomed time, and when asked, “What have you come for?” he can announce it.

Sace so pātova āgacchāti vadati, pātova gantabbaṃ.If the teacher says, “Come in the morning,” he should do so.

Sace panassa tāya velāya pittābādhena vā kucchi pariḍayhati,But if his stomach burns with a bile affliction at that hour,

aggimandatāya vā bhattaṃ na jīrati,or if his food does not get digested owing to sluggish digestive heat,

añño vā koci rogo bādhati,or if some other ailment afflicts him,

taṃ yathābhūtaṃ āvikatvāhe should let it be known,

attano sappāyavelaṃ ārocetvāand proposing a time that suits himself,

tāya velāya upasaṅkamitabbaṃ.he should come at that time.

Asappāyavelāya hi vuccamānampi kammaṭṭhānaṃ na sakkā hoti manasikātunti.For if a meditation subject is expounded at an inconvenient time, one cannot give attention.

Ayaṃ kammaṭṭhānadāyakaṃ kalyāṇamittaṃ upasaṅkamitvāti ettha vitthāro.This is the detailed explanation of the words “approach the good friend, the giver of a meditation subject.”

CariyāvaṇṇanāDescription of Temperaments

Idāni attano cariyānukūlanti etthaNow, as to the words, one that suits his temperament (§28):

cariyāti cha cariyāthere are six kinds of temperament, that is,

rāgacariyā, dosacariyā, mohacariyā,greedy temperament, hating temperament, deluded temperament,

saddhācariyā, buddhicariyā, vitakkacariyāti.faithful temperament, intelligent temperament, and speculative temperament.

Keci pana rāgādīnaṃ saṃsaggasannipātavasena aparāpi catasso,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

tathā saddhādīnanti imāhi aṭṭhahi saddhiṃ cuddasa icchanti.and likewise with the faith triad.

Evaṃ pana bhede vuccamāneBut if this classification is admitted,

rāgādīnaṃ saddhādīhipi saṃsaggaṃ katvā anekā cariyā honti,there are many more kinds of temperament possible by combining greed, etc., with faith, etc.;

tasmā saṅkhepena chaḷeva cariyā veditabbā.therefore the kinds of temperament should be understood briefly as only six.

Cariyā, pakati, ussannatāti atthato ekaṃ.As to meaning the temperaments are one, that is to say, personal nature, idiosyncrasy.

Tāsaṃ vasena chaḷeva puggalā hontiAccording to these there are only six types of persons, that is,

rāgacarito, dosacarito, mohacarito,one of greedy temperament, one of hating temperament, one of deluded temperament,

saddhācarito, buddhicarito, vitakkacaritoti.one of faithful temperament, one of intelligent temperament, and one of speculative temperament.

Tattha yasmā rāgacaritassa kusalappavattisamaye saddhā balavatī hoti,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,

rāgassa āsannaguṇattā.owing to its special qualities being near to those of greed.

Yathā hi akusalapakkhe rāgo siniddho nātilūkho, evaṃ kusalapakkhe saddhā.For, in an unprofitable way, greed is affectionate and not over-austere, and so, in a profitable way, is faith.

Yathā rāgo vatthukāme pariyesati, evaṃ saddhā sīlādiguṇe.Greed seeks out sense desires as object, while faith seeks out the special qualities of virtue and so on.

Yathā rāgo ahitaṃ na pariccajati, evaṃ saddhā hitaṃ na pariccajati, tasmā rāgacaritassa saddhācarito sabhāgo.And greed does not give up what is harmful, while faith does not give up what is beneficial.

Yasmā pana dosacaritassa kusalappavattisamaye paññā balavatī hoti,One of intelligent temperament is parallel to one of hating temperament because understanding is strong when profitable kamma occurs in one of hating temperament,

dosassa āsannaguṇattā.owing to its special qualities being near to those of hate.

Yathā hi akusalapakkhe doso nissineho na ārammaṇaṃ allīyati, evaṃ kusalapakkhe paññā.For, in an unprofitable way, hate is disaffected and does not hold to its object, and so, in a profitable way, is understanding.

Yathā ca doso abhūtampi dosameva pariyesati, evaṃ paññā bhūtaṃ dosameva.Hate seeks out only unreal faults, while understanding seeks out only real faults.

Yathā doso sattaparivajjanākārena pavattati, evaṃ paññā saṅkhāraparivajjanākārena, tasmā dosacaritassa buddhicarito sabhāgo.And hate occurs in the mode of condemning living beings, while understanding occurs in the mode of condemning formations.

Yasmā pana mohacaritassa anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya vāyamamānassa yebhuyyena antarāyakarā vitakkā uppajjanti,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,

mohassa āsannalakkhaṇattā.owing to their special qualities being near to those of delusion.

Yathā hi moho paribyākulatāya anavaṭṭhito, evaṃ vitakko nānappakāravitakkanatāya.For just as delusion is restless owing to perplexity, so are applied thoughts that are due to thinking over various aspects.

Yathā ca moho apariyogāhaṇatāya cañcalo. Tathā vitakko lahuparikappanatāya, tasmā mohacaritassa vitakkacarito sabhāgoti.And just as delusion vacillates owing to superficiality, so do applied thoughts that are due to facile conjecturing.

Apare taṇhāmānadiṭṭhivasena aparāpi tisso cariyā vadanti.Others say that there are three more kinds of temperament with craving, pride, and views.

Tattha taṇhā rāgoyeva, māno ca taṃsampayuttoti tadubhayaṃ rāgacariyaṃ nātivattati.Herein craving is simply greed; and pride is associated with that, so neither of them exceeds greed.

Mohanidānattā ca diṭṭhiyā diṭṭhicariyā mohacariyameva anupatati.And since views have their source in delusion, the temperament of views falls within the deluded temperament.

Tā panetā cariyā kinnidānā?What is the source of these temperaments?

Kathañca jānitabbaṃAnd how is it to be known

‘‘ayaṃ puggalo rāgacarito,that such a person is of greedy temperament,

ayaṃ puggalo dosādīsu aññataracarito’’ti?that such a person is of one of those beginning with hating temperament?

Kiṃ caritassa puggalassa kiṃ sappāyanti?What suits one of what kind of temperament?

Tatra purimā tāva tisso cariyā pubbāciṇṇanidānā,Herein, as some say, the first three kinds of temperament to begin with have their source in previous habit;

dhātudosanidānā cāti ekacce vadanti.and they have their source in elements and humours.

Pubbe kira iṭṭhappayogasubhakammabahulo rāgacarito hoti,Apparently one of greedy temperament has formerly had plenty of desirable tasks and gratifying work to do,

saggā vā cavitvā idhūpapanno.or has reappeared here after dying in a heaven.

Pubbe chedanavadhabandhanaverakammabahulo dosacarito hoti,And one of hating temperament has formerly had plenty of stabbing and torturing and brutal work to do

nirayanāgayonīhi vā cavitvā idhūpapanno.or has reappeared here after dying in one of the hells or the nāga (serpent) existences.

Pubbe majjapānabahulo sutaparipucchāvihīno ca mohacarito hoti,And one of deluded temperament has formerly drunk a lot of intoxicants and neglected learning and questioning,

tiracchānayoniyā vā cavitvā idhūpapannotior has reappeared here after dying in the animal existence.

evaṃ pubbāciṇṇanidānāti vadanti.It is in this way that they have their source in previous habit, they say.

Dvinnaṃ pana dhātūnaṃ ussannattā puggalo mohacarito hotiThen a person is of deluded temperament because two elements are prominent,

pathavīdhātuyā ca āpodhātuyā ca.that is to say, the earth element and the water element.

Itarāsaṃ dvinnaṃ ussannattā dosacarito.He is of hating temperament because the other two elements are prominent.

Sabbāsaṃ samattā pana rāgacaritoti.But he is of greedy temperament because all four are equal.

Dosesu ca semhādhiko rāgacarito hoti.And as regards the humours, one of greedy temperament has phlegm in excess

Vātādhiko mohacarito.and one of deluded temperament has wind in excess.

Semhādhiko vā mohacarito.Or one of deluded temperament has phlegm in excess

Vātādhiko rāgacaritotiand one of greedy temperament has wind in excess.

evaṃ dhātudosanidānāti vadanti.So they have their source in the elements and the humours, they say.

Tattha yasmā pubbe iṭṭhappayogasubhakammabahulāpi saggā cavitvā idhūpapannāpi caNow, 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,

na sabbe rāgacaritāyeva honti,are of greedy temperament,

na itare vā dosamohacaritā.or the others respectively of hating and deluded temperament;

Evaṃ dhātūnañca yathāvutteneva nayena ussadaniyamo nāma natthi.and there is no such law of prominence of elements (see XIV.43f.) as that asserted;

Dosaniyame ca rāgamohadvayameva vuttaṃ, tampi ca pubbāparaviruddhameva.and only the pair, greed and delusion, are given in the law of humours, and even that subsequently contradicts itself;

Saddhācariyādīsu ca ekissāpi nidānaṃ na vuttameva.and no source for even one among those beginning with one of faithful temperament is given.

Tasmā sabbametaṃ aparicchinnavacanaṃ.Consequently this definition is indecisive.

Ayaṃ panettha aṭṭhakathācariyānaṃ matānusārena vinicchayo,The following is the exposition according to the opinion of the teachers of the commentaries;

vuttañhetaṃ ussadakittane (dha. sa. aṭṭha. 498)or this is said in the “explanation of prominence”:

‘‘ime sattā pubbahetuniyāmena lobhussadā dosussadā mohussadā alobhussadā adosussadā amohussadā ca honti.“The fact that these beings have prominence of greed, prominence of hate, prominence of delusion, is governed by previous root-cause.

Yassa hi kammāyūhanakkhaṇe lobho balavā hoti alobho mando,“For when in one man, at the moment of his accumulating rebirth-producing kamma, greed is strong and non-greed is weak,

adosāmohā balavanto dosamohā mandā,non-hate and non-delusion are strong and hate and delusion are weak,

tassa mando alobho lobhaṃ pariyādātuṃ na sakkoti.then his weak non-greed is unable to prevail over his greed,

Adosāmohā pana balavanto dosamohe pariyādātuṃ sakkoti.but his non-hate and non-delusion being strong are able to prevail over his hate and delusion.

Tasmā so tena kammena dinnapaṭisandhivasena nibbattoThat is why, on being reborn through rebirth-linking given by that kamma,

luddho hotihe has greed,

sukhasīlo akkodhanois good-natured and unangry,

paññavā vajirūpamañāṇo.and possesses understanding with knowledge like a lightning flash.

Yassa pana kammāyūhanakkhaṇe lobhadosā balavanto honti alobhādosā mandā,“When, at the moment of another’s accumulating kamma, greed and hate are strong and non-greed and non-hate weak,

amoho balavā moho mando,and non-delusion is strong and delusion weak,

so purimanayeneva luddho ceva hoti duṭṭho ca.then in the way already stated he has both greed and hate

Paññavā pana hoti vajirūpamañāṇo dattābhayatthero viya.but possesses understanding with knowledge like a lightning flash, like the Elder Datta-Abhaya.

Yassa kammāyūhanakkhaṇe lobhādosamohā balavanto honti itare mandā,“When, at the moment of his accumulating kamma, greed, non-hate and delusion are strong and the others are weak,

so purimanayeneva luddho ceva hoti dandho ca,then in the way already stated he both has greed and is dull

sīlako pana hoti akkodhano (bākulatthero viya).but is good-tempered and unangry, like the Elder Bahula.

Tathā yassa kammāyūhanakkhaṇe tayopi lobhadosamohā balavanto honti alobhādayo mandā,“Likewise when, at the moment of his accumulating kamma, the three, namely, greed, hate and delusion are strong and non-greed, etc., are weak,

so purimanayeneva luddho ceva hoti duṭṭho ca mūḷho ca.then in the way already stated he has both greed and hate and is deluded.

Yassa pana kammāyūhanakkhaṇe alobhadosamohā balavanto honti itare mandā,“When, at the moment of his accumulating kamma, non-greed, hate and delusion are strong and the others are weak,

so purimanayeneva aluddho appakileso hoti dibbārammaṇampi disvā niccalo,then in the way already stated he has little defilement and is unshakable even on seeing a heavenly object,

duṭṭho pana hoti dandhapañño ca.but he has hate and is slow in understanding.

Yassa pana kammāyūhanakkhaṇe alobhādosamohā balavanto honti itare mandā,“When, at the moment of his accumulating kamma, non-greed, non-hate and non-delusion are strong and the rest weak,

so purimanayeneva aluddho ceva hoti aduṭṭho sīlako ca,then in the way already stated he has no greed and no hate, and is good-tempered

dandho pana hoti.but slow in understanding.

Tathā yassa kammāyūhanakkhaṇe alobhadosāmohā balavanto honti itare mandā,“Likewise when, at the moment of his accumulating kamma, non-greed, hate and non-delusion are strong and the rest weak,

so purimanayeneva aluddho ceva hoti paññavā ca,then in the way already stated he both has no greed and possesses understanding

duṭṭho ca pana hoti kodhano.but has hate and is irascible.

Yassa pana kammāyūhanakkhaṇe tayopi alobhādosāmohā balavanto honti lobhādayo mandā,“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,

so purimanayeneva mahāsaṅgharakkhitatthero viya aluddho aduṭṭho paññavā ca hotī’’ti.then in the way already stated he has no greed and no hate and possesses understanding, like the Elder Mahā-Saṅgharakkhita.”

Ettha ca yo luddhoti vutto, ayaṃ rāgacarito.One who, as it is said here, “has greed” is one of greedy temperament;

Duṭṭhadandhā dosamohacaritā.one who “has hate” and one who “is dull” are respectively of hating temperament and deluded temperament.

Paññavā buddhicarito.One who “possesses understanding” is one of intelligent temperament.

Aluddhaaduṭṭhā pasannapakatitāya saddhācaritā.One who “has no greed” and one who “has no hate” are of faithful temperament because they are naturally trustful.

Yathā vā amohaparivārena kammunā nibbatto buddhicarito,Or just as one who is reborn through kamma accompanied by non-delusion is of intelligent temperament,

evaṃ balavasaddhāparivārena kammunā nibbatto saddhācarito.so one who is reborn through kamma accompanied by strong faith is of faithful temperament,

Kāmavitakkādiparivārena kammunā nibbatto vitakkacarito.one who is reborn through kamma accompanied by thoughts of sense desire is of speculative temperament,

Lobhādinā vomissaparivārena kammunā nibbatto vomissacaritoti.and one who is reborn through kamma accompanied by mixed greed, etc., is of mixed temperament.

Evaṃ lobhādīsu aññataraññataraparivāraṃ paṭisandhijanakaṃ kammaṃSo it is the kamma productive of rebirth-linking and accompanied by someone among the things beginning with greed

cariyānaṃ nidānanti veditabbaṃ.that should be understood as the source of the temperaments.

Yaṃ pana vuttaṃ kathañca jānitabbaṃ ayaṃ puggalo rāgacaritotiādi.But it was asked, and how is it to be known that “This person is of greedy temperament?” (§79), and so on.

Tatrāyaṃ nayo.This is explained as follows:

Iriyāpathato kiccā, bhojanā dassanādito; Dhammappavattito ceva, cariyāyo vibhāvayeti.By the posture, by the action, By eating, seeing, and so on, By the kind of states occurring, May temperament be recognized.

Tattha iriyāpathatotiHerein, by the posture:

rāgacarito hi pakatigamanena gacchanto cāturiyena gacchati,when one of greedy temperament is walking in his usual manner, he walks carefully,

saṇikaṃ pādaṃ nikkhipati,puts his foot down slowly,

samaṃ nikkhipati, samaṃ uddharati,puts it down evenly, lifts it up evenly,

ukkuṭikañcassa padaṃ hoti.and his step is springy.

Dosacarito pādaggehi khaṇanto viya gacchati,One of hating temperament walks as though he were digging with the points of his feet,

sahasā pādaṃ nikkhipati, sahasā uddharati,puts his foot down quickly, lifts it up quickly,

anukaḍḍhitañcassa padaṃ hoti.and his step is dragged along.

Mohacarito paribyākulāya gatiyā gacchati,One of deluded temperament walks with a perplexed gait,

chambhito viya padaṃ nikkhipati, chambhito viya uddharati,puts his foot down hesitantly, lifts it up hesitantly,

sahasānupīḷitañcassa padaṃ hoti.and his step is pressed down suddenly.

Vuttampi cetaṃ māgaṇḍiyasuttuppattiyaṃ –And this is said in the account of the origin of the Māgandiya Sutta:

‘‘Rattassa hi ukkuṭikaṃ padaṃ bhave,The step of one of greedy nature will be springy;

Duṭṭhassa hoti anukaḍḍhitaṃ padaṃ;The step of one of hating nature, dragged along;

Mūḷhassa hoti sahasānupīḷitaṃ,Deluded, he will suddenly press down his step;

Vivaṭṭacchadassa idamīdisaṃ pada’’nti.And one without defilement has a step like this.

Ṭhānampi rāgacaritassa pāsādikaṃ hoti madhurākāraṃ,The stance of one of greedy temperament is confident and graceful.

dosacaritassa thaddhākāraṃ,That of one of hating temperament is rigid.

mohacaritassa ākulākāraṃ.That of one of deluded temperament is muddled,

Nisajjāyapi eseva nayo.likewise in sitting.

Rāgacarito ca ataramāno samaṃ seyyaṃ paññapetvāAnd one of greedy temperament spreads his bed unhurriedly,

saṇikaṃ nipajjitvā aṅgapaccaṅgāni samodhāya pāsādikena ākārena sayati,lies down slowly, composing his limbs, and he sleeps in a confident manner.

vuṭṭhāpiyamāno ca sīghaṃ avuṭṭhāyaWhen woken, instead of getting up quickly,

saṅkito viya saṇikaṃ paṭivacanaṃ deti.he gives his answer slowly as though doubtful.

Dosacarito taramāno yathā vā tathā vā seyyaṃ paññapetvāOne of hating temperament spreads his bed hastily anyhow;

pakkhittakāyo bhākuṭiṃ katvā sayati,with his body flung down he sleeps with a scowl.

vuṭṭhāpiyamāno ca sīghaṃ vuṭṭhāya kupito viya paṭivacanaṃ deti.When woken, he gets up quickly and answers as though annoyed.

Mohacarito dussaṇṭhānaṃ seyyaṃ paññapetvāOne of deluded temperament spreads his bed all awry

vikkhittakāyo bahulaṃ adhomukho sayati,and sleeps mostly face downwards with his body sprawling.

vuṭṭhāpiyamāno ca huṅkāraṃ karonto dandhaṃ vuṭṭhāti.When woken, he gets up slowly, saying, “Hum.”

Saddhācaritādayo pana yasmā rāgacaritādīnaṃ sabhāgā,Since those of faithful temperament, etc., are parallel to those of greedy temperament, etc.,

tasmā tesampi tādisova iriyāpatho hotīti.their postures are therefore like those described above.

Evaṃ tāva iriyāpathato cariyāyo vibhāvaye.This firstly is how the temperaments may be recognized by the posture.

Kiccāti sammajjanādīsu ca kiccesuBy the action: also in the acts of sweeping, etc.,

rāgacarito sādhukaṃ sammajjaniṃ gahetvāone of greedy temperament grasps the broom well,

ataramāno vālikaṃ avippakiranto sinduvārakusumasantharamiva santharanto suddhaṃ samaṃ sammajjati.and he sweeps cleanly and evenly without hurrying or scattering the sand, as if he were strewing sinduvāra flowers.

Dosacarito gāḷhaṃ sammajjaniṃ gahetvāOne of hating temperament grasps the broom tightly,

taramānarūpo ubhato vālikaṃ ussārento kharena saddena asuddhaṃ visamaṃ sammajjati.and he sweeps uncleanly and unevenly with a harsh noise, hurriedly throwing up the sand on each side.

Mohacarito sithilaṃ sammajjaniṃ gahetvāOne of deluded temperament grasps the broom loosely,

samparivattakaṃ āḷolayamāno asuddhaṃ visamaṃ sammajjati.and he sweeps neither cleanly nor evenly, mixing the sand up and turning it over.

Yathā sammajjane, evaṃ cīvaradhovanarajanādīsupi sabbakiccesuAs with sweeping, so too with any action such as washing and dyeing robes, and so on.

nipuṇamadhurasamasakkaccakārī rāgacarito.One of greedy temperament acts skilfully, gently, evenly and carefully.

Gāḷhathaddhavisamakārī dosacarito.One of hating temperament acts tensely, stiffly and unevenly.

Anipuṇabyākulavisamāparicchinnakārī mohacarito.One of deluded temperament acts unskilfully as if muddled, unevenly and indecisively.

Cīvaradhāraṇampi ca rāgacaritassa nātigāḷhaṃ nātisithilaṃ hoti pāsādikaṃ parimaṇḍalaṃ.Also one of greedy temperament wears his robe neither too tightly nor too loosely, confidently and level all round.

Dosacaritassa atigāḷhaṃ aparimaṇḍalaṃ.One of hating temperament wears it too tight and not level all round.

Mohacaritassa sithilaṃ paribyākulaṃ.One of deluded temperament wears it loosely and in a muddled way.

Saddhācaritādayo tesaṃyevānusārena veditabbā, taṃ sabhāgattāti.Those of faithful temperament, etc., should be understood in the same way as those just described, since they are parallel.

Evaṃ kiccato cariyāyo vibhāvaye.This is how the temperaments may be recognized by the actions.

Bhojanāti rāgacarito siniddhamadhurabhojanappiyo hoti,By eating: One of greedy temperament likes eating rich sweet food.

bhuñjamāno ca nātimahantaṃ parimaṇḍalaṃ ālopaṃ katvā rasapaṭisaṃvedī ataramāno bhuñjati,When eating, he makes a round lump not too big and eats unhurriedly, savouring the various tastes.

kiñcideva ca sāduṃ labhitvā somanassaṃ āpajjati.He enjoys getting something good.

Dosacarito lūkhaambilabhojanappiyo hoti,One of hating temperament likes eating rough sour food.

bhuñjamāno ca mukhapūrakaṃ ālopaṃ katvā arasapaṭisaṃvedī taramāno bhuñjati,When eating he makes a lump that fills his mouth, and he eats hurriedly without savouring the taste.

kiñcideva ca asāduṃ labhitvā domanassaṃ āpajjati.He is aggrieved when he gets something not good.

Mohacarito aniyataruciko hoti,One of deluded temperament has no settled choice.

bhuñjamāno ca aparimaṇḍalaṃ parittaṃ ālopaṃ katvāWhen eating, he makes a small un-rounded lump,

bhājane chaḍḍento mukhaṃ makkhento vikkhittacitto taṃ taṃ vitakkento bhuñjati.and as he eats he drops bits into his dish, smearing his face, with his mind astray, thinking of this and that.

Saddhācaritādayopi tesaṃyevānusārena veditabbā, taṃsabhāgattāti.Also those of faithful temperament, etc., should be understood in the same way as those just described since they are parallel.

Evaṃ bhojanato cariyāyo vibhāvaye.This is how the temperament may be recognized by eating.

Dassanāditoti rāgacarito īsakampi manoramaṃ rūpaṃ disvā vimhayajāto viya ciraṃ oloketi,And by seeing and so on: when one of greedy temperament sees even a slightly pleasing visible object, he looks long as if surprised,

parittepi guṇe sajjati,he seizes on trivial virtues,

bhūtampi dosaṃ na gaṇhāti,discounts genuine faults,

pakkamantopi amuñcitukāmova hutvā sāpekkho pakkamati.and when departing, he does so with regret as if unwilling to leave.

Dosacarito īsakampi amanoramaṃ rūpaṃ disvā kilantarūpo viya na ciraṃ oloketi,When one of hating temperament sees even a slightly unpleasing visible object, he avoids looking long as if he were tired,

parittepi dose paṭihaññati,he picks out trivial faults,

bhūtampi guṇaṃ na gaṇhāti,discounts genuine virtues,

pakkamantopi muñcitukāmova hutvā anapekkho pakkamati.and when departing, he does so without regret as if anxious to leave.

Mohacarito yaṃkiñci rūpaṃ disvā parapaccayiko hoti,When one of deluded temperament sees any sort of visible object, he copies what others do:

paraṃ nindantaṃ sutvā nindati,if he hears others criticizing, he criticizes;

pasaṃsantaṃ sutvā pasaṃsati,if he hears others praising, he praises;

sayaṃ pana aññāṇupekkhāya upekkhakova hoti.but actually he feels equanimity in himself—the equanimity of unknowing.

Esa nayo saddasavanādīsupi.So too with sounds, and so on.

Saddhācaritādayo pana tesaṃyevānusārena veditabbā, taṃsabhāgattāti.And those of faithful temperament, etc., should be understood in the same way as those just described since they are parallel.

Evaṃ dassanādito cariyāyo vibhāvaye.This is how the temperaments may be recognized by seeing and so on.

Dhammappavattito cevātiBy the kind of states occurring:

rāgacaritassa ca māyā, sāṭheyyaṃ, māno, pāpicchatā,in one of greedy temperament there is frequent occurrence of such states as deceit, fraud, pride, evilness of wishes,

mahicchatā, asantuṭṭhitā, siṅgaṃ, cāpalyanti evamādayo dhammā bahulaṃ pavattanti.greatness of wishes, discontent, foppery and personal vanity.

Dosacaritassa kodho, upanāho, makkho, paḷāso,In one of hating temperament there is frequent occurrence of such states as anger, enmity, disparaging, domineering,

issā, macchariyanti evamādayo.envy and avarice.

Mohacaritassa thinaṃ, middhaṃ, uddhaccaṃ, kukkuccaṃ,In one of deluded temperament there is frequent occurrence of such states as stiffness, torpor, agitation, worry,

vicikicchā, ādhānaggāhitā, duppaṭinissaggitāti evamādayo.uncertainty, and holding on tenaciously with refusal to relinquish.

Saddhācaritassa muttacāgatā, ariyānaṃ dassanakāmatā, saddhammaṃ sotukāmatā,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,

pāmojjabahulatā, asaṭhatā, amāyāvitā, pasādanīyesu ṭhānesu pasādoti evamādayo.great gladness, ingenuousness, honesty, and trust in things that inspire trust.

Buddhicaritassa sovacassatā, kalyāṇamittatā, bhojanemattaññutā,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,

satisampajaññaṃ, jāgariyānuyogo,mindfulness and full awareness, devotion to wakefulness,

saṃvejanīyesu ṭhānesu saṃvego, saṃviggassa ca yoniso padhānanti evamādayo.a sense of urgency about things that should inspire a sense of urgency, and wisely directed endeavour.

Vitakkacaritassa bhassabahulatā, gaṇārāmatā, kusalānuyoge arati,In one of speculative temperament there is frequent occurrence of such states as talkativeness, sociability, boredom with devotion to the profitable,

anavaṭṭhitakiccatā,failure to finish undertakings,

rattiṃ dhūmāyanā, divā pajjalanā,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),

hurāhuraṃ dhāvanāti evamādayo dhammā bahulaṃ pavattantīti.and mental running hither and thither (see Ud 37).

Evaṃ dhammappavattito cariyāyo vibhāvaye.This is how the temperaments may be recognized by the kind of states occurring.

Yasmā pana idaṃ cariyāvibhāvanavidhānaṃ sabbākārena neva pāḷiyaṃ na aṭṭhakathāyaṃ āgataṃ,However, these directions for recognizing the temperaments have not been handed down in their entirety in either the texts or the commentaries;

kevalaṃ ācariyamatānusārena vuttaṃ,they are only expressed according to the opinion of the teachers

tasmā na sārato paccetabbaṃ.and cannot therefore be treated as authentic.

Rāgacaritassa hi vuttāni iriyāpathādīni dosacaritādayopi appamādavihārino kātuṃ sakkonti.For even those of hating temperament can exhibit postures, etc., ascribed to the greedy temperament when they try diligently.

Saṃsaṭṭhacaritassa ca puggalassa ekasseva bhinnalakkhaṇā iriyāpathādayo na upapajjanti.And postures, etc., never arise with distinct characteristics in a person of mixed temperament.

Yaṃ panetaṃ aṭṭhakathāsu cariyāvibhāvanavidhānaṃ vuttaṃ, tadeva sārato paccetabbaṃ.Only such directions for recognizing temperament as are given in the commentaries should be treated as authentic;

Vuttañhetaṃfor this is said:

‘‘cetopariyañāṇassa lābhī ācariyo cariyaṃ ñatvā kammaṭṭhānaṃ kathessati,“A teacher who has acquired penetration of minds will know the temperament and will explain a meditation subject accordingly;

itarena antevāsiko pucchitabbo’’ti.one who has not should question the pupil.”

Tasmā cetopariyañāṇena vā taṃ vā puggalaṃ pucchitvā jānitabbaṃ.So it is by penetration of minds or by questioning the person, that it can be known

Ayaṃ puggalo rāgacarito,whether he is one of greedy temperament

ayaṃ dosādīsu aññataracaritoti.or one of those beginning with hating temperament.

Kiṃ caritassa puggalassa kiṃ sappāyanti?What suits one of what kind of temperament? (§79).

Ettha pana senāsanaṃ tāva rāgacaritassaA suitable lodging for one of greedy temperament

adhotavedikaṃ bhūmaṭṭhakaṃhas an unwashed sill and stands level with the ground,

akatapabbhārakaṃ tiṇakuṭikaṃ paṇṇasālādīnaṃ aññataraṃand it can be either an overhanging rock with an unprepared drip-ledge (see Ch. II, note 15), a grass hut, or a leaf house, etc.

rajokiṇṇaṃ jatukābharitaṃ oluggaviluggaṃIt ought to be spattered with dirt, full of bats, dilapidated,

atiuccaṃ vā atinīcaṃ vā ujjaṅgalaṃ sāsaṅkaṃ asucivisamamaggaṃ,too high or too low, in bleak surroundings, threatened by lions, tigers, etc., with a muddy, uneven path,

yattha mañcapīṭhampi maṅkuṇabharitaṃwhere even the bed and chair are full of bugs.

durūpaṃ dubbaṇṇaṃ, yaṃ olokentasseva jigucchā uppajjati, tādisaṃ sappāyaṃ.And it should be ugly and unsightly, exciting loathing as soon as looked at.

Nivāsanapārupanaṃ antacchinnaṃ olambavilambasuttakākiṇṇaṃ jālapūvasadisaṃSuitable inner and outer garments are those that have torn-off edges with threads hanging down all round like a “net cake,”

sāṇi viya kharasamphassaṃharsh to the touch like hemp,

kiliṭṭhaṃ bhārikaṃ kicchapariharaṇaṃ sappāyaṃ.soiled, heavy and hard to wear.

Pattopi dubbaṇṇo mattikāpatto vāAnd the right kind of bowl for him is an ugly clay bowl

āṇigaṇṭhikāhato ayopatto vā garuko dussaṇṭhāno sīsakapālamiva jeguccho vaṭṭati.disfigured by stoppings and joints, or a heavy and misshapen iron bowl as unappetizing as a skull.

Bhikkhācāramaggopi amanāpo anāsannagāmo visamo vaṭṭati.The right kind of road for him on which to wander for alms is disagreeable, with no village near, and uneven.

Bhikkhācāragāmopi yattha manussā apassantā viya caranti,The right kind of village for him in which to wander for alms is where people wander about as if oblivious of him,

yattha ekakulepi bhikkhaṃ alabhitvā nikkhamantaṃ ‘‘ehi, bhante’’ti āsanasālaṃ pavesetvāwhere, 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,”

yāgubhattaṃ datvāand give him gruel and rice,

gacchantā gāvī viya vaje pavesetvā anapalokentā gacchanti, tādiso vaṭṭati.but do so as casually as if they were putting a cow in a pen.

Parivisakamanussāpi dāsā vā kammakarā vāSuitable people to serve him are slaves or workmen

dubbaṇṇā duddasikā kiliṭṭhavasanā duggandhā jegucchā,who are unsightly, ill-favoured, with dirty clothes, ill-smelling and disgusting,

ye acittīkārena yāgubhattaṃ chaḍḍentā viya parivisanti, tādisā sappāyā.who serve him his gruel and rice as if they were throwing it rudely at him.

Yāgubhattakhajjakampi lūkhaṃ dubbaṇṇaṃThe right kind of gruel and rice and hard food is poor, unsightly,

sāmākakudrūsakakaṇājakādimayaṃmade up of millet, kudusaka, broken rice, etc.,

pūtitakkaṃ bilaṅgaṃ jiṇṇasākasūpeyyaṃstale buttermilk, sour gruel, curry of old vegetables,

yaṃkiñcideva kevalaṃ udarapūramattaṃ vaṭṭati.or anything at all that is merely for filling the stomach.

Iriyāpathopissa ṭhānaṃ vā caṅkamo vā vaṭṭati.The right kind of posture for him is either standing or walking.

Ārammaṇaṃ nīlādīsu vaṇṇakasiṇesu yaṃkiñci aparisuddhavaṇṇantiThe object of his contemplation should be any of the colour kasiṇas, beginning with the blue, whose colour is not pure.

idaṃ rāgacaritassa sappāyaṃ.This is what suits one of greedy temperament.

Dosacaritassa senāsanaṃA suitable resting place for one of hating temperament

nātiuccaṃ nātinīcaṃis not too high or too low,

chāyūdakasampannaṃprovided with shade and water,

suvibhattabhittithambhasopānaṃwith well-proportioned walls, posts and steps,

supariniṭṭhitamālākammalatākammanānāvidhacittakammasamujjalasamasiniddhamudubhūmitalaṃwith well-prepared frieze work and lattice work, brightened with various kinds of painting, with an even, smooth, soft floor,

brahmavimānamiva kusumadāmavicitravaṇṇacelavitānasamalaṅkataṃadorned with festoons of flowers and a canopy of many-coloured cloth like a Brahmā-god’s divine palace,

supaññattasucimanoramattharaṇamañcapīṭhaṃwith bed and chair covered with well-spread clean pretty covers,

tattha tattha vāsatthāya nikkhittakusumavāsagandhasugandhaṃsmelling sweetly of flowers, and perfumes and scents set about for homely comfort,

yaṃ dassanamatteneva pītipāmojjaṃ janayati, evarūpaṃ sappāyaṃ.which makes one happy and glad at the mere sight of it.

Tassa pana senāsanassa maggopi sabbaparissayavimuttoThe right kind of road to his lodging is free from any sort of danger,

sucisamatalotraverses clean, even ground,

alaṅkatapaṭiyattova vaṭṭati.and has been properly prepared.

Senāsanaparikkhāropettha kīṭamaṅkuṇadīghajātimūsikānaṃ nissayaparicchindanatthaṃ nātibahuko,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:

ekamañcapīṭhamattameva vaṭṭati.even a single bed and chair only.

Nivāsanapārupanampissa cīnapaṭṭasomārapaṭṭakoseyyakappāsikasukhumakhomādīnaṃ yaṃ yaṃ paṇītaṃ,The right kind of inner and outer garments for him are of any superior stuff such as China cloth, Somāra cloth, silk, fine cotton, fine linen,

tena tena ekapaṭṭaṃ vā dupaṭṭaṃ vāof either single or double thickness,

sallahukaṃquite light,

samaṇasāruppena surattaṃ suddhavaṇṇaṃ vaṭṭati.and well dyed, quite pure in colour to befit an ascetic.

Patto udakapupphuḷamiva susaṇṭhānoThe right kind of bowl is made of iron, as well shaped as a water bubble,

maṇi viya sumaṭṭho nimmaloas polished as a gem, spotless,

samaṇasāruppena suparisuddhavaṇṇo ayomayo vaṭṭati.and of quite pure colour to befit an ascetic.

Bhikkhācāramaggo parissayavimuttoThe right kind of road on which to wander for alms is free from dangers,

samo manāpolevel, agreeable,

nātidūranāccāsannagāmo vaṭṭati.with the village neither too far nor too near.

Bhikkhācāragāmopi yattha manussā ‘‘idāni ayyo āgamissatī’’tiThe right kind of village in which to wander for alms is where people, thinking, “Now our lord is coming,”

sittasammaṭṭhe padese āsanaṃ paññāpetvāprepare a seat in a sprinkled, swept place,

paccuggantvā pattaṃ ādāyaand going out to meet him, take his bowl,

gharaṃ pavesetvā paññattāsane nisīdāpetvālead him to the house, seat him on a prepared seat

sakkaccaṃ sahatthā parivisanti, tādiso vaṭṭati.and serve him carefully with their own hands.

Parivesakā panassa ye honti abhirūpā pāsādikāSuitable people to serve him are handsome, pleasing,

sunhātā suvilittāwell bathed, well anointed,

dhūpavāsakusumagandhasurabhinoscented with the perfume of incense and the smell of flowers,

nānāvirāgasucimanuññavatthābharaṇapaṭimaṇḍitāadorned with apparel made of variously-dyed clean pretty cloth,

sakkaccakārino, tādisā sappāyā.who do their work carefully.

Yāgubhattakhajjakampi vaṇṇagandharasasampannaṃThe right kind of gruel, rice, and hard food has colour, smell and taste,

ojavantaṃ manoramaṃpossesses nutritive essence, and is inviting,

sabbākārapaṇītaṃ yāvadatthaṃ vaṭṭati.superior in every way, and enough for his wants.

Iriyāpathopissa seyyā vā nisajjā vā vaṭṭati,The right kind of posture for him is lying down or sitting.

ārammaṇaṃ nīlādīsu vaṇṇakasiṇesu yaṃkiñci suparisuddhavaṇṇantiThe object of his contemplation should be anyone of the colour kasiṇas, beginning with the blue, whose colour is quite pure.

idaṃ dosacaritassa sappāyaṃ.This is what suits one of hating temperament.

Mohacaritassa senāsanaṃ disāmukhaṃ asambādhaṃ vaṭṭati,The right lodging for one of deluded temperament has a view and is not shut in,

yattha nisinnassa vivaṭā disā khāyanti,where the four quarters are visible to him as he sits there.

iriyāpathesu caṅkamo vaṭṭati.As to the postures, walking is right.

Ārammaṇaṃ panassa parittaṃThe right kind of object for his contemplation is not small, that is to say,

suppamattaṃ sarāvamattaṃ vā (khuddakaṃ) na vaṭṭati.the size of a winnowing basket or the size of a saucer;

Sambādhasmiñhi okāse cittaṃ bhiyyo sammohamāpajjati, tasmā vipulaṃ mahākasiṇaṃ vaṭṭati.for his mind becomes more confused in a confined space; so the right kind is an amply large kasiṇa.

Sesaṃ dosacaritassa vuttasadisamevāti idaṃ mohacaritassa sappāyaṃ.The rest is as stated for one of hating temperament. This is what suits one of deluded temperament.

Saddhācaritassa sabbampi dosacaritamhi vuttavidhānaṃ sappāyaṃ.For one of faithful temperament all the directions given for one of hating temperament are suitable.

Ārammaṇesu cassa anussatiṭṭhānampi vaṭṭati.As to the object of his contemplation, one of the recollections is right as well.

Buddhicaritassa senāsanādīsu idaṃ nāma asappāyanti natthi.For one of intelligent temperament there is nothing unsuitable as far as concerns the lodging and so on.

Vitakkacaritassa senāsanaṃ vivaṭaṃ disāmukhaṃFor one of speculative temperament an open lodging with a view,

yattha nisinnassa ārāmavanapokkharaṇīrāmaṇeyyakāniwhere gardens, groves and ponds, pleasant prospects,

gāmanigamajanapadapaṭipāṭiyopanoramas of villages, towns and countryside,

nīlobhāsā ca pabbatā paññāyanti,and the blue gleam of mountains, are visible to him as he sits there,

taṃ na vaṭṭati,is not right;

tañhi vitakkavidhāvanasseva paccayo hoti,for that is a condition for the running hither and thither of applied thought.

tasmā gambhīre darīmukhe vanappaṭicchanne hatthikucchipabbhāramahindaguhāsadise senāsane vasitabbaṃ.So he should live in a lodging such as a deep cavern screened by woods like the Overhanging Rock of the Elephant’s Belly (Hatthikucchipabbhāra), or Mahinda’s Cave.

Ārammaṇampissa vipulaṃ na vaṭṭati.Also an ample-sized object of contemplation is not suitable for him;

Tādisañhi vitakkavasena sandhāvanassa paccayo hoti.for one like that is a condition for the running hither and thither of applied thought.

Parittaṃ pana vaṭṭati.A small one is right.

Sesaṃ rāgacaritassa vuttasadisamevāti idaṃ vitakkacaritassa sappāyaṃ.The rest is as stated for one of greedy temperament. This is what suits one of speculative temperament.

Ayaṃ attano cariyānukūlanti ettha āgatacariyānaṃ pabhedanidānavibhāvanasappāyaparicchedato vitthāro.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” (§60).

Na ca tāva cariyānukūlaṃ kammaṭṭhānaṃ sabbākārena āvikataṃ.However, the meditation subject that is suitable to the temperament has not been cleared up in all its aspects yet.

Tañhi anantarassa mātikāpadassa vitthāre sayameva āvibhavissati.This will become clear automatically when those in the following list are treated in detail.

CattālīsakammaṭṭhānavaṇṇanāDescription of the Forty Meditation Subjects

Tasmā yaṃ vuttaṃ cattālīsāya kammaṭṭhānesu aññataraṃ kammaṭṭhānaṃ gahetvāti etthaNow, it was said above, “and he should apprehend from among the forty meditation subjects one that suits his own temperament” (§60).

saṅkhātaniddesato,Here the exposition of the meditation subject should be first understood in these ten ways: (1) as to enumeration,

upacārappanāvahato,(2) as to which bring only access and which absorption,

jhānappabhedato,(3) as 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 imehi tāva dasahākārehi kammaṭṭhānavinicchayo veditabbo.(10) as to suitability to temperament.

Tattha saṅkhātaniddesatoti cattālīsāya kammaṭṭhānesūti hi vuttaṃ,1. Herein, as to enumeration: it was said above, “from among the forty meditation subjects” (§28).

tatrimāni cattālīsa kammaṭṭhānāniHerein, 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,Herein, the ten kasiṇas are these: earth kasiṇa, water kasiṇa, fire kasiṇa, air kasiṇa,

nīlakasiṇaṃ, pītakasiṇaṃ, lohitakasiṇaṃ, odātakasiṇaṃ,blue kasiṇa, yellow kasiṇa, red kasiṇa, white kasiṇa,

ālokakasiṇaṃ, paricchinnākāsakasiṇanti ime dasa kasiṇā.light kasiṇa, and limited-space kasiṇa.

Uddhumātakaṃ, vinīlakaṃ, vipubbakaṃ, vicchiddakaṃ, vikkhāyitakaṃ,The ten kinds of foulness are these: the bloated, the livid, the festering, the cut-up, the gnawed,

vikkhittakaṃ, hatavikkhittakaṃ, lohitakaṃ, puḷuvakaṃ, aṭṭhikanti ime dasa asubhā.the scattered, the hacked and scattered, the bleeding, the worm-infested, and a skeleton.

Buddhānussati, dhammānussati, saṅghānussati,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),

sīlānussati, cāgānussati, devatānussati,recollection of virtue, recollection of generosity, recollection of deities,

maraṇānussati, kāyagatāsati, ānāpānassati, upasamānussatīti imā dasa anussatiyo.recollection (or mindfulness) of death, mindfulness occupied with the body, mindfulness of breathing, and recollection of peace.

Mettā, karuṇā, muditā, upekkhāti ime cattāro brahmavihārā.The four divine abidings are these: loving-kindness, compassion, gladness, and equanimity.

Ākāsānañcāyatanaṃ, viññāṇañcāyatanaṃ,The four immaterial states are these: the base consisting of boundless space, the base consisting of boundless consciousness,

ākiñcaññāyatanaṃ, nevasaññānāsaññāyatananti ime cattāro āruppā.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 evaṃ saṅkhātaniddesato vinicchayo veditabbo.The one defining is the defining of the four elements. This is how the exposition should be understood “as to enumeration.”

Upacārappanāvahatoti2. As to which bring access only and which absorption:

ṭhapetvā kāyagatāsatiñca ānāpānassatiñca avasesā aṭṭha anussatiyo,the eight recollections—excepting mindfulness occupied with the body and mindfulness of breathing—

āhāre paṭikūlasaññā,the perception of repulsiveness in nutriment,

catudhātuvavatthānantiand the defining of the four elements,

imāneva hettha dasakammaṭṭhānāni upacāravahāni.are ten meditation subjects that bring access only.

Sesāni appanāvahāni.The others bring absorption.

Evaṃ upacārappanāvahato.This is “as to which bring access only and which absorption.”

Jhānappabhedatoti3. As to the kind of jhāna:

appanāvahesu cettha ānāpānassatiyā saddhiṃ dasa kasiṇā catukkajjhānikā honti.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 evaṃ jhānappabhedato.The fourth divine abiding and the four immaterial states bring the fourth jhāna. This is “as to the kind of jhāna.”

Samatikkamatoti dve samatikkamā aṅgasamatikkamo ca ārammaṇasamatikkamo ca.4. As to surmounting: there are two kinds of surmounting, that is to say, surmounting of factors and surmounting of object.

Tattha sabbesupi tikacatukkajjhānikesu kammaṭṭhānesu aṅgasamatikkamo hotiHerein, there is surmounting of factors in the case of all meditation subjects that bring three and four jhānas

vitakkavicārādīni jhānaṅgāni samatikkamitvā tesvevārammaṇesu dutiyajjhānādīnaṃ pattabbato.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.

Tathā catutthabrahmavihāre.Likewise in the case of the fourth divine abiding;

Sopi hi mettādīnaṃyeva ārammaṇe somanassaṃ samatikkamitvā pattabboti.for that has to be reached by surmounting joy in the same object as that of loving-kindness, and so on.

Catūsu pana āruppesu ārammaṇasamatikkamo hoti.But in the case of the four immaterial states there is surmounting of the object;

Purimesu hi navasu kasiṇesu aññataraṃ samatikkamitvā ākāsānañcāyatanaṃ pattabbaṃ.for the base consisting of boundless space has to be reached by surmounting one or other of the first nine kasiṇas,

Ākāsādīni ca samatikkamitvā viññāṇañcāyatanādīni.and the base consisting of boundless consciousness, etc., have respectively to be reached by surmounting space, and so on.

Sesesu samatikkamo natthīti evaṃ samatikkamato.With the rest there is no surmounting. This is “as to surmounting.”

Vaḍḍhanāvaḍḍhanatoti imesu cattālīsāya kammaṭṭhānesu dasa kasiṇāneva vaḍḍhetabbāni.5. As to extension and non-extension: only the ten kasiṇas among these forty meditation subjects need be extended.

Yattakañhi okāsaṃ kasiṇena pharati,For it is within just so much space as one is intent upon with the kasiṇa

tadabbhantare dibbāya sotadhātuyā saddaṃ sotuṃthat one can hear sounds with the divine ear element,

dibbena cakkhunā rūpāni passituṃsee visible objects with the divine eye,

parasattānañca cetasā cittamaññātuṃ samattho hoti.and know the minds of other beings with the mind.

Kāyagatāsati pana asubhāni ca na vaḍḍhetabbāni.Mindfulness occupied with the body and the ten kinds of foulness need not be extended.

Kasmā?Why?

Okāsena paricchinnattā ānisaṃsābhāvā ca.Because they have a definite location and because there is no benefit in it.

Sā ca nesaṃ okāsena paricchinnatā bhāvanānaye āvibhavissati.The definiteness of their location will become clear in explaining the method of development (VIII.83–138 and VI.40, 41, 79).

Tesu pana vaḍḍhitesu kuṇaparāsiyeva vaḍḍhati, na koci ānisaṃso atthi.If the latter are extended, it is only a quantity of corpses that is extended and there is no benefit.

Vuttampi cetaṃ sopākapañhābyākaraṇe,And this is said in answer to the question of Sopāka:

‘‘vibhūtā bhagavā rūpasaññā avibhūtā aṭṭhikasaññā’’ti.“Perception of visible forms is quite clear, Blessed One, perception of bones is not clear” (Source untraced);

Tatra hi nimittavaḍḍhanavasena rūpasaññā vibhūtāti vuttā.for here the perception of visible forms is called “quite clear” in the sense of extension of the sign,

Aṭṭhikasaññā avaḍḍhanavasena avibhūtāti vuttā.while the perception of bones is called “not quite clear” in the sense of its non-extension.

Yaṃ panetaṃ ‘‘kevalaṃ aṭṭhisaññāya, apharī pathaviṃ ima’’nti (theragā. 18) vuttaṃ,But the words “I was intent upon this whole earth with the perception of a skeleton” (Th 18)

taṃ lābhissa sato upaṭṭhānākāravasena vuttaṃ.are said of the manner of appearance to one who has acquired that perception.

Yatheva hi dhammāsokakāle karavīkasakuṇo samantā ādāsabhittīsu attano chāyaṃ disvāFor 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

sabbadisāsu karavīkasaññī hutvā madhuraṃ giraṃ nicchāresi,and perceived Karavīkas in every direction,

evaṃ theropi aṭṭhikasaññāya lābhittā sabbadisāsu upaṭṭhitaṃ nimittaṃ passantoso the Elder Siṅgāla Pitar thought, when he saw the sign appearing in all directions through his acquisition of the perception of a skeleton,

kevalāpi pathavī aṭṭhikabharitāti cintesīti.that the whole earth was covered with bones.

Yadi evaṃ yā asubhajjhānānaṃ appamāṇārammaṇatā vuttā, sā virujjhatīti.If that is so, then is what is called “the measurelessness of the object of jhāna produced on foulness” contradicted?

Sā ca na virujjhati.It is not contradicted.

Ekacco hi uddhumātake vā aṭṭhike vā mahante nimittaṃ gaṇhāti. Ekacco appake.For one man apprehends the sign in a large bloated corpse or skeleton, another in a small one.

Iminā pariyāyena ekaccassa parittārammaṇaṃ jhānaṃ hoti. Ekaccassa appamāṇārammaṇanti.In this way the jhāna of the one has a limited object and of the other a measureless object.

Yo vā etaṃ vaḍḍhane ādīnavaṃ apassanto vaḍḍheti. Taṃ sandhāya ‘‘appamāṇārammaṇa’’nti vuttaṃ.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.

Ānisaṃsābhāvā pana na vaḍḍhetabbānīti.But it need not be extended because no benefit results.

Yathā ca etāni, evaṃ sesānipi na vaḍḍhetabbāni.The rest need not be extended likewise.

Kasmā?Why?

Tesu hi ānāpānanimittaṃ tāva vaḍḍhayatoWhen a man extends the sign of in-breaths and out-breaths,

vātarāsiyeva vaḍḍhati,only a quantity of wind is extended,

okāsena ca paricchinnaṃ.and it has a definite location, the nose-tip.

Iti sādīnavattā okāsena ca paricchinnattā na vaḍḍhetabbaṃ.So it need not be extended because of the disadvantage and because of the definiteness of the location.

Brahmavihārā sattārammaṇā,And the divine abidings have living beings as their object.

tesaṃ nimittaṃ vaḍḍhayato sattarāsiyeva vaḍḍheyya,When a man extends the sign of these, only the quantity of living beings would be extended,

na ca tena attho atthi,and there is no purpose in that.

tasmā tampi na vaḍḍhetabbaṃ.So that also need not be extended.

Yaṃ pana vuttaṃ ‘‘mettāsahagatena cetasā ekaṃ disaṃ pharitvā’’ti (dī. ni. 1.556) ādi,When it is said, “Intent upon one quarter with his heart endued with loving-kindness” (D I 250), etc.,

taṃ pariggahavaseneva vuttaṃ.that is said for the sake of comprehensive inclusion.

Ekāvāsadviāvāsādinā hi anukkamena ekissā disāya satte pariggahetvā bhāventoFor it is when a man develops it progressively by including living beings in one direction by one house, by two houses, etc.,

ekaṃ disaṃ pharitvāti vutto.that he is said to be “intent upon one direction,”

Na nimittaṃ vaḍḍhento.not when he extends the sign.

Paṭibhāganimittameva cettha natthi.And there is no counterpart sign here that he might extend.

Yadayaṃ vaḍḍheyya, parittaappamāṇārammaṇatāpettha pariggahavaseneva veditabbā.Also the state of having a limited or measureless object can be understood here according to the way of inclusion, too.

Āruppārammaṇesupi ākāsaṃ kasiṇugghāṭimattā.As regards the immaterial states as object, space need not be extended since it is the mere removal of the kasiṇa materiality;

Tañhi kasiṇāpagamavaseneva manasi kātabbaṃ.for that should be brought to mind only as the disappearance of the kasiṇa materiality;

Tato paraṃ vaḍḍhayatopi na kiñci hoti.if he extends it, nothing further happens.

Viññāṇaṃ sabhāvadhammattā.And consciousness need not be extended since it is a state consisting in an individual essence,

Na hi sakkā sabhāvadhammaṃ vaḍḍhetuṃ.and it is not possible to extend a state consisting in an individual essence.

Viññāṇāpagamo viññāṇassa abhāvamattattā.The disappearance of consciousness need not be extended since it is mere non-existence of consciousness.

NevasaññānāsaññāyatanārammaṇaṃAnd the base consisting of neither perception nor non-perception as object

sabhāvadhammattāyeva na vaḍḍhetabbaṃ.need not be extended since it too is a state consisting in an individual essence.

Sesāni animittattā.The rest need not be extended because they have no sign.

Paṭibhāganimittañhi vaḍḍhetabbaṃ nāma bhaveyya.For it is the counterpart sign that would be extendable,

Buddhānussatiādīnañca neva paṭibhāganimittaṃ ārammaṇaṃ hoti,and the object of the recollection of the Buddha, etc., is not a counterpart sign.

tasmā taṃ na vaḍḍhetabbantiConsequently there is no need for extension there.

evaṃ vaḍḍhanāvaḍḍhanato.This is “as to extension and non-extension.”

Ārammaṇatoti6. As to object:

imesu ca cattālīsāya kammaṭṭhānesuof these forty meditation subjects,

dasakasiṇā, dasaasubhā, ānāpānassati, kāyagatāsatīti imāni dvāvīsatipaṭibhāganimittārammaṇāni.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 na paṭibhāganimittārammaṇāni.the rest do not have counterpart signs as object.

Tathā dasasu anussatīsu ṭhapetvā ānāpānassatiñca kāyagatāsatiñca avasesā aṭṭha anussatiyo,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—

āhāre paṭikūlasaññā,the perception of repulsiveness in nutriment,

catudhātuvavatthānaṃ,the defining of the elements,

viññāṇañcāyatanaṃ,the base consisting of boundless consciousness,

nevasaññānāsaññāyatananti imāni dvādasa sabhāvadhammārammaṇāni.and the base consisting of neither perception nor non-perception;

Dasa kasiṇā, dasa asubhā,and twenty-two have counterpart signs as object, that is to say, the ten kasiṇas, the ten kinds of foulness,

ānāpānassati, kāyagatāsatīti imāni dvāvīsati nimittārammaṇāni.mindfulness of breathing, and mindfulness occupied with the body;

Sesāni cha na vattabbārammaṇāni.while the remaining six have “not-so-classifiable” objects.

Tathā vipubbakaṃ, lohitakaṃ, puḷuvakaṃ,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,

ānāpānassati,mindfulness of breathing,

āpokasiṇaṃ, tejokasiṇaṃ, vāyokasiṇaṃ,the water kasiṇa, the fire kasiṇa, the air kasiṇa,

yañca ālokakasiṇe sūriyādīnaṃ obhāsamaṇḍalārammaṇanti imāni aṭṭha calitārammaṇāni, tāni ca kho pubbabhāge, paṭibhāgaṃ pana sannisinnameva hoti.and in the case of the light kasiṇa the object consisting of a circle of sunlight, etc.;

Sesāni na calitārammaṇānīti evaṃ ārammaṇato.the rest have immobile objects. This is “as to object.”

Bhūmitoti7. As to plane:

ettha ca dasa asubhā, kāyagatāsati, āhāre paṭikūlasaññātihere the twelve, namely, the ten kinds of foulness, mindfulness occupied with the body, and perception of repulsiveness in nutriment,

imāni dvādasa devesu nappavattanti.do not occur among deities.

Tāni dvādasa, ānāpānassati cāti imāni terasa brahmaloke nappavattanti.These twelve and mindfulness of breathing do not occur in the Brahmā-world.

Arūpabhave pana ṭhapetvā cattāro āruppe aññaṃ nappavattati.But none except the four immaterial states occur in the immaterial becoming.

Manussesu sabbānipi pavattantīti evaṃ bhūmito.All occur among human beings. This is “as to plane.”

Gahaṇatoti diṭṭhaphuṭṭhasutaggahaṇatopettha vinicchayo veditabbo.8. As to apprehending: here the exposition should be understood according to the seen, the touched and the heard.

Tatra ṭhapetvā vāyokasiṇaṃ sesā nava kasiṇā, dasa asubhātiHerein, these nineteen, that is to say, nine kasiṇas omitting the air kasiṇa and the ten kinds of foulness,

imāni ekūnavīsati diṭṭhena gahetabbāni.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,In the case of mindfulness occupied with the body the five parts ending with skin must be apprehended by the seen

sesaṃ sutenātiand the rest by the heard,

evaṃ tassā ārammaṇaṃ diṭṭhasutena gahetabbaṃ.so its object must be apprehended by the seen and the heard.

Ānāpānassati phuṭṭhena,Mindfulness of breathing must be apprehended by the touched;

vāyokasiṇaṃ diṭṭhaphuṭṭhena,the air kasiṇa by the seen and the touched;

sesāni aṭṭhārasa sutena gahetabbāni.the remaining eighteen by the heard.

Upekkhābrahmavihāro, cattāro āruppāti imāni cettha na ādikammikena gahetabbāni.The divine abiding of equanimity and the four immaterial states are not apprehendable by a beginner;

Sesāni pañcatiṃsa gahetabbānīti evaṃ gahaṇato.but the remaining thirty-five are. This is “as to apprehending.”

Paccayatoti imesu pana kammaṭṭhānesu ṭhapetvā ākāsakasiṇaṃ sesā nava kasiṇā āruppānaṃ paccayā honti,9. As to condition: of these meditation subjects nine kasiṇas omitting the space kasiṇa are conditions for the immaterial states.

dasa kasiṇā abhiññānaṃ,The ten kasiṇas are conditions for the kinds of direct-knowledge.

tayo brahmavihārā catutthabrahmavihārassa,Three divine abidings are conditions for the fourth divine abiding.

heṭṭhimaṃ heṭṭhimaṃ āruppaṃ uparimassa uparimassa,Each lower immaterial state is a condition for each higher one.

nevasaññānāsaññāyatanaṃ nirodhasamāpattiyā,The base consisting of neither perception nor non-perception is a condition for the attainment of cessation.

sabbānipi sukhavihāravipassanābhavasampattīnanti evaṃ paccayato.All are conditions for living in bliss, for insight, and for the fortunate kinds of becoming. This is “as to condition.”

Cariyānukūlatoti cariyānaṃ anukūlatopettha vinicchayo veditabbo.10. As to suitability to temperament: here the exposition should be understood according to what is suitable to the temperaments.

Seyyathidaṃ –That is to say:

rāgacaritassa tāva ettha dasa asubhā, kāyagatāsatīti ekādasa kammaṭṭhānāni anukūlāni.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,Mindfulness of death, the recollection of peace,

catudhātuvavatthānaṃ, āhāre paṭikūlasaññāti cattāri.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.”

Sabbañcetaṃ ujuvipaccanīkavasena ca atisappāyavasena ca vuttaṃ.All this has been stated in the form of direct opposition and complete suitability.

Rāgādīnaṃ pana avikkhambhikā saddhādīnaṃ vā anupakārā kusalabhāvanā nāma natthi.But there is actually no profitable development that does not suppress greed, etc., and help faith, and so on.

Vuttampi cetaṃ meghiyasutte –And this is said in the Meghiya Sutta:

‘‘Cattāro dhammā uttari bhāvetabbā.“One should, in addition, develop these four things:

Asubhā bhāvetabbā rāgassa pahānāya.foulness should be developed for the purpose of abandoning greed (lust).

Mettā bhāvetabbā byāpādassa pahānāya.Loving-kindness should be developed for the purpose of abandoning ill will.

Ānāpānassati bhāvetabbā vitakkupacchedāya.Mindfulness of breathing should be developed for the purpose of cutting off applied thought.

Aniccasaññā bhāvetabbā asmimānasamugghātāyā’’ti.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) nayenaAlso in the Rāhula Sutta, in the passage beginning, “Develop loving-kindness, Rāhula” (M I 424),

ekasseva satta kammaṭṭhānāni vuttāni.seven meditation subjects are given for a single temperament.

Tasmā vacanamatte abhinivesaṃ akatvā sabbattha adhippāyo pariyesitabbotiSo instead of insisting on the mere letter, the intention should be sought in each instance.

ayaṃ kammaṭṭhānaṃ gahetvāti ettha kammaṭṭhānakathā vinicchayo.This is the explanatory exposition of the meditation subject referred to by the words he should apprehend…one meditation subject (§28).

Gahetvāti imassa pana padassa ayamatthadīpanā.Now the words and he should apprehend are illustrated as follows.

‘‘Tena yoginā kammaṭṭhānadāyakaṃ kalyāṇamittaṃ upasaṅkamitvā’’ti ettha vuttanayeneva vuttappakāraṃ kalyāṇamittaṃ upasaṅkamitvāAfter 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),

buddhassa vā bhagavato ācariyassa vā attānaṃ niyyātetvāthe meditator should dedicate himself to the Blessed One, the Enlightened One, or to a teacher,

sampannajjhāsayena sampannādhimuttinā ca hutvā kammaṭṭhānaṃ yācitabbaṃ.and he should ask for the meditation subject with a sincere inclination of the heart and sincere resolution.

Tatra ‘‘imāhaṃ bhagavā attabhāvaṃ tumhākaṃ pariccajāmī’’ti evaṃ buddhassa bhagavato attā niyyātetabbo.Herein, he should dedicate himself to the Blessed One, the Enlightened One, in this way: “Blessed One, I relinquish this my person to you.”

Evañhi aniyyātetvā pantesu senāsanesu viharantoFor without having thus dedicated himself, when living in a remote abode

bheravārammaṇe āpāthamāgate santhambhituṃ asakkontohe might be unable to stand fast if a frightening object made its appearance,

gāmantaṃ osaritvāand he might return to a village abode,

gihīhi saṃsaṭṭho hutvābecome associated with laymen,

anesanaṃ āpajjitvātake up improper search

anayabyasanaṃ pāpuṇeyya.and come to ruin.

Niyyātitattabhāvassa panassa bheravārammaṇe āpāthamāgatepi bhayaṃ na uppajjati.But when he has dedicated himself in this way no fear arises in him if a frightening object makes its appearance;

‘‘Nanu tayā, paṇḍita, purimameva attā buddhānaṃ niyyātito’’ti paccavekkhato panassa somanassameva uppajjati.in fact only joy arises in him as he reflects: “Have you not wisely already dedicated yourself to the Enlightened One?”

Yathā hi purisassa uttamaṃ kāsikavatthaṃ bhaveyya, tassa tasmiṃ mūsikāya vā kīṭehi vā khādite uppajjeyya domanassaṃ.Suppose a man had a fine piece of Kāsi cloth. He would feel grief if it were eaten by rats or moths;

Sace pana taṃ acīvarakassa bhikkhuno dadeyya,but if he gave it to a bhikkhu needing robes,

athassa taṃ tena bhikkhunā khaṇḍākhaṇḍaṃ kariyamānaṃ disvāpi somanassameva uppajjeyya.he would feel only joy if he saw the bhikkhu tearing it up to make his patched cloak.

Evaṃsampadamidaṃ veditabbaṃ.And so it is with this.

Ācariyassa niyyātentenāpi ‘‘imāhaṃ, bhante, attabhāvaṃ tumhākaṃ pariccajāmī’’ti vattabbaṃ.When he dedicates himself to a teacher, he should say: “I relinquish this my person to you, venerable sir.”

Evaṃ aniyyātitattabhāvo hi atajjanīyo vā hoti,For one who has not dedicated his person thus becomes unresponsive to correction,

dubbaco vā anovādakaro,hard to speak to, and unamenable to advice,

yenakāmaṃgamo vā ācariyaṃ anāpucchāva yatthicchati, tattha gantā,or he goes where he likes without asking the teacher.

tamenaṃ ācariyo āmisena vā dhammena vā na saṅgaṇhāti,Consequently the teacher does not help him with either material things or the Dhamma,

gūḷhaṃ ganthaṃ na sikkhāpeti.and he does not train him in the cryptic books.

So imaṃ duvidhaṃ saṅgahaṃ alabhantoFailing to get these two kinds of help,

sāsane patiṭṭhaṃ na labhati,he finds no footing in the Dispensation,

nacirasseva dussīlyaṃ vā gihibhāvaṃ vā pāpuṇāti.and he soon comes down to misconducting himself or to the lay state.

Niyyātitattabhāvo pana neva atajjanīyo hoti,But if he has dedicated his person, he is not unresponsive to correction,

na yenakāmaṃgamo,does not go about as he likes,

suvaco ācariyāyattavuttiyeva hoti.is easy to speak to, and lives only in dependence on the teacher.

So ācariyato duvidhaṃ saṅgahaṃ labhantoHe gets the twofold help from the teacher

sāsane vuḍḍhiṃ virūḷhiṃ vepullaṃ pāpuṇātiand attains growth, increase, and fulfilment in the Dispensation.

cūḷapiṇḍapātikatissattherassa antevāsikā viya.Like the Elder Cūḷa-Piṇḍapātika-Tissa’s pupils.

Therassa kira santikaṃ tayo bhikkhū āgamaṃsu.Three bhikkhus came to the elder, it seems.

Tesu ekoOne of them said,

‘‘ahaṃ, bhante, tumhākamatthāyā’’ti vutte sataporise papāte patituṃ ussaheyyanti āha.“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.”

DutiyoThe second said,

‘‘ahaṃ, bhante, tumhākamatthāyā’’ti vutte imaṃ attabhāvaṃ paṇhito paṭṭhāya pāsāṇapiṭṭhe ghaṃsento niravasesaṃ khepetuṃ ussaheyyanti āha.“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.”

Tatiyo ‘‘ahaṃ, bhante, tumhākamatthāyā’’ti vutte assāsapassāse uparundhitvā kālakiriyaṃ kātuṃ ussaheyyanti āha.The third said, “Venerable sir, I am ready to die by stopping breathing, if it is said to be to your advantage.”

Thero bhabbāvatime bhikkhūti kammaṭṭhānaṃ kathesi.Observing, “These bhikkhus are certainly capable of progress,” the elder expounded a meditation subject to them.

Te tassa ovāde ṭhatvā tayopi arahattaṃ pāpuṇiṃsūti ayamānisaṃso attaniyyātane.Following his advice, the three attained Arahantship. This is the benefit in self-dedication.

Tena vuttaṃ ‘‘buddhassa vā bhagavato ācariyassa vā attānaṃ niyyātetvā’’ti.Hence it was said above “dedicating himself to the Blessed One, the Enlightened One, or to a teacher.”

Sampannajjhāsayena sampannādhimuttinā ca hutvāti ettha panaWith a sincere inclination of the heart and sincere resolution (§123):

tena yoginā alobhādīnaṃ vasena chahākārehi sampannajjhāsayena bhavitabbaṃ.the meditator’s inclination should be sincere in the six modes beginning with non-greed.

Evaṃ sampannajjhāsayo hi tissannaṃ bodhīnaṃ aññataraṃ pāpuṇāti.For it is one of such sincere inclination who arrives at one of the three kinds of enlightenment,

Yathāha,according as it is said:

‘‘cha ajjhāsayā bodhisattānaṃ bodhiparipākāya saṃvattanti,“Six kinds of inclination lead to the maturing of the enlightenment of the Bodhisattas.

alobhajjhāsayā ca bodhisattā lobhe dosadassāvino,With the inclination to non-greed, Bodhisattas see the fault in greed.

adosajjhāsayā ca bodhisattā dose dosadassāvino,With the inclination to non-hate, Bodhisattas see the fault in hate.

amohajjhāsayā ca bodhisattā mohe dosadassāvino,With the inclination to non-delusion, Bodhisattas see the fault in delusion.

nekkhammajjhāsayā ca bodhisattā gharāvāse dosadassāvino,With the inclination to renunciation, Bodhisattas see the fault in house life.

pavivekajjhāsayā ca bodhisattā saṅgaṇikāya dosadassāvino,With the inclination to seclusion, Bodhisattas see the fault in society.

nissaraṇajjhāsayā ca bodhisattā sabbabhavagatīsu dosadassāvino’’ti.With the inclination to relinquishment, Bodhisattas see the fault in all kinds of becoming and destiny (Source untraced.)”

Ye hi keci atītānāgatapaccuppannā sotāpannasakadāgāmianāgāmikhīṇāsavapaccekabuddhasammāsambuddhā,For stream-enterers, once-returners, non-returners, those with cankers destroyed (i.e. Arahants), Paccekabuddhas, and Fully Enlightened Ones, whether past, future or present,

sabbe te imeheva chahākārehi attanā attanā pattabbaṃ visesaṃ pattā.all arrive at the distinction peculiar to each by means of these same six modes.

Tasmā imehi chahākārehi sampannajjhāsayena bhavitabbaṃ.That is why he should have sincerity of inclination in these six modes.

Tadadhimuttatāya pana adhimuttisampannena bhavitabbaṃ.He should be whole-heartedly resolved on that.

Samādhādhimuttena samādhigarukena samādhipabbhārena,The meaning is that he should be resolved upon concentration, respect concentration, incline to concentration,

nibbānādhimuttena nibbānagarukena nibbānapabbhārena ca bhavitabbanti attho.be resolved upon Nibbāna, respect Nibbāna, incline to Nibbāna.

Evaṃ sampannajjhāsayādhimuttino panassa kammaṭṭhānaṃ yācatoWhen, with sincerity of inclination and whole-hearted resolution in this way, he asks for a meditation subject,

cetopariyañāṇalābhinā ācariyena cittācāraṃ oloketvā cariyā jānitabbā.then a teacher who has acquired the penetration of minds can know his temperament by surveying his mental conduct;

Itarenaand a teacher who has not can know it by putting such questions to him as:

kiṃ caritosi?“What is your temperament?”

Ke vā te dhammā bahulaṃ samudācaranti?or “What states are usually present in you?”

Kiṃ vā te manasikaroto phāsu hoti?or “What do you like bringing to mind?”

Katarasmiṃ vā te kammaṭṭhāne cittaṃ namatīti evamādīhi nayehi pucchitvā jānitabbā.or “What meditation subject does your mind favour?”

Evaṃ ñatvā cariyānukūlaṃ kammaṭṭhānaṃ kathetabbaṃ.When he knows, he can expound a meditation subject suitable to that temperament.

Kathentena ca tividhena kathetabbaṃ.And in doing so, he can expound it in three ways:

Pakatiyā uggahitakammaṭṭhānassa ekaṃ dve nisajjāni sajjhāyaṃ kāretvā dātabbaṃ.it can be expounded to one who has already learnt the meditation subject by having him recite it at one or two sessions;

Santike vasantassa āgatāgatakkhaṇe kathetabbaṃ.it can be expounded to one who lives in the same place each time he comes;

Uggahetvā aññatra gantukāmassaand to one who wants to learn it and then go elsewhere

nātisaṃkhittaṃ nātivitthārikaṃ katvā kathetabbaṃ.it can be expounded in such a manner that it is neither too brief nor too long.

Tattha pathavīkasiṇaṃ tāva kathentenaHerein, when first he is explaining the earth kasiṇa, there are nine aspects that he should explain. They are

cattāro kasiṇadosā,the four faults of the kasiṇa,

kasiṇakaraṇaṃ,the making of a kasiṇa,

katassa bhāvanānayo,the method of development for one who has made it,

duvidhaṃ nimittaṃ,the two kinds of sign,

duvidho samādhi,the two kinds of concentration,

sattavidhaṃ sappāyāsappāyaṃ,the seven kinds of suitable and unsuitable,

dasavidhaṃ appanākosallaṃ,the ten kinds of skill in absorption,

vīriyasamatā,evenness of energy,

appanāvidhānanti ime nava ākārā kathetabbā.and the directions for absorption.

Sesakammaṭṭhānesupi tassa tassa anurūpaṃ kathetabbaṃ.In the case of the other meditation subjects, each should be expounded in the way appropriate to it.

Taṃ sabbaṃ tesaṃ bhāvanāvidhāne āvibhavissati.All this will be made clear in the directions for development.

Evaṃ kathiyamāne pana kammaṭṭhāne tena yoginā nimittaṃ gahetvā sotabbaṃ.But when the meditation subject is being expounded in this way, the meditator must apprehend the sign as he listens.

Nimittaṃ gahetvātiApprehend the sign means that he must connect each aspect thus:

idaṃ heṭṭhimapadaṃ,“This is the preceding clause,

idaṃ uparimapadaṃ,this is the subsequent clause,

ayamassa attho,this is its meaning,

ayamadhippāyo,this is its intention,

idamopammanti evaṃ taṃ taṃ ākāraṃ upanibandhitvāti attho.this is the simile.”

Evaṃ nimittaṃ gahetvā sakkaccaṃ suṇantena hi kammaṭṭhānaṃ suggahitaṃ hoti.When he listens attentively, apprehending the sign in this way, his meditation subject is well apprehended.

Athassa taṃ nissāya visesādhigamo sampajjati, na itarassātiThen, and because of that, he successfully attains distinction, but not otherwise.

ayaṃ gahetvāti imassa padassa atthaparidīpanā.This clarifies the meaning of the words “and he must apprehend.”

EttāvatāAt this point the clauses

kalyāṇamittaṃ upasaṅkamitvāapproach the good friend, the giver of a meditation subject,

attano cariyānukūlaṃ cattālīsāya kammaṭṭhānesu aññataraṃ kammaṭṭhānaṃ gahetvātiand he should apprehend from among the forty meditation subjects one that suits his own temperament (§28)

imāni padāni sabbākārena vitthāritāni hontīti.have been expounded in detail in all their aspects.

Iti sādhujanapāmojjatthāya kate visuddhimagge Samādhibhāvanādhikāre Kammaṭṭhānaggahaṇaniddeso nāma Tatiyo paricchedo.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.

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