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Cattālīsakammaṭṭhānavaṇṇanā[Description 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. [111]
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 [112] 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,” [113]
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.” [114]
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. [115]
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).