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Dasavidhaappanākosallaṃ[The Ten Kinds of Skill in Absorption]
Yassa pana evampi paṭipajjato na hoti,However, if this does not happen while he is practicing in this way,
tena dasavidhaṃ appanākosallaṃ sampādetabbaṃ.then he should have recourse to the ten kinds of skill in absorption.
Tatrāyaṃ nayo,Here is the method.
dasāhākārehi appanākosallaṃ icchitabbaṃ,Skill in absorption needs [to be dealt with in] ten aspects:
vatthuvisadakiriyato,(1) making the basis clean,
indriyasamattapaṭipādanato,(2) maintaining balanced faculties,
nimittakusalato,(3) skill in the sign,
yasmiṃ samaye cittaṃ paggahetabbaṃ tasmiṃ samaye cittaṃ paggaṇhāti,(4) he exerts the mind on an occasion when it should be exerted,
yasmiṃ samaye cittaṃ niggahetabbaṃ tasmiṃ samaye cittaṃ niggaṇhāti,(5) he restrains the mind on an occasion when it should be restrained,
yasmiṃ samaye cittaṃ sampahaṃsitabbaṃ tasmiṃ samaye cittaṃ sampahaṃseti,(6) he encourages the mind on an occasion when it should be encouraged,
yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ tasmiṃ samaye cittaṃ ajjhupekkhati,(7) he looks on at the mind with equanimity when it should be looked on at with equanimity,
asamāhitapuggalaparivajjanato, samāhitapuggalasevanato, tadadhimuttatoti.(8) avoidance of unconcentrated persons, (9) cultivation of concentrated persons, (10) resoluteness upon that (concentration).
Tattha vatthuvisadakiriyā nāma ajjhattikabāhirānaṃ vatthūnaṃ visadabhāvakaraṇaṃ.Herein, making the basis clean is cleansing the internal and the external basis.
Yadā hissa kesanakhalomāni dīghāni honti,For when his head hair, nails and body hair are long,
sarīraṃ vā sedamalaggahitaṃ,or when the body is soaked with sweat,
tadā ajjhattikavatthu avisadaṃ hoti aparisuddhaṃ.then the internal basis is unclean and unpurified.
Yadā panassa cīvaraṃ jiṇṇaṃ kiliṭṭhaṃ duggandhaṃ hoti, senāsanaṃ vā uklāpaṃ hoti, tadā bāhiravatthu avisadaṃ hoti aparisuddhaṃ.But when an old dirty smelly robe is worn or when the lodging is dirty, then the external basis is unclean and unpurified.
Ajjhattikabāhire ca vatthumhi avisade[129] When the internal and external bases are unclean,
uppannesu cittacetasikesu ñāṇampi aparisuddhaṃ hoti,then the knowledge in the consciousness and consciousness-concomitants that arise is unpurified,
aparisuddhāni dīpakapallikavaṭṭitelāni nissāya uppannadīpasikhāya obhāso viya.like the light of a lamp’s flame that arises with an unpurified lamp-bowl, wick and oil as its support;
Aparisuddhena ñāṇena saṅkhāre sammasato saṅkhārāpi avibhūtā honti,formations do not become evident to one who tries to comprehend them with unpurified knowledge,
kammaṭṭhānamanuyuñjatoand when he devotes himself to his meditation subject,
kammaṭṭhānampi vuḍḍhiṃ viruḷhiṃ vepullaṃ na gacchati.it does not come to growth, increase and fulfilment.
Visade pana ajjhattikabāhire vatthumhiBut when the internal and external bases are clean,
uppannesu cittacetasikesu ñāṇampi visadaṃ hoti parisuddhaṃ,then the knowledge in the consciousness and consciousness-concomitants that arise is clean and purified,
parisuddhāni dīpakapallikavaṭṭitelāni nissāya uppannadīpasikhāya obhāso viya.like the light of a lamp’s flame that arises with a purified lamp bowl, wick and oil as its support;
Parisuddhena ca ñāṇena saṅkhāre sammasato saṅkhārāpi vibhūtā honti,formations become evident to one who tries to comprehend them with purified knowledge,
kammaṭṭhānamanuyuñjatoand as he devotes himself to his meditation subject,
kammaṭṭhānampi vuḍḍhiṃ virūḷhiṃ vepullaṃ gacchati.it comes to growth, increase and fulfilment.
Indriyasamattapaṭipādanaṃ nāma saddhādīnaṃ indriyānaṃ samabhāvakaraṇaṃ.Maintaining balanced faculties is equalizing the [five] faculties of faith and the rest.
Sace hissa saddhindriyaṃ balavaṃ hoti itarāni mandāni,For if his faith faculty is strong and the others weak,
tato vīriyindriyaṃ paggahakiccaṃ,then the energy faculty cannot perform its function of exerting,
satindriyaṃ upaṭṭhānakiccaṃ,the mindfulness faculty its function of establishing,
samādhindriyaṃ avikkhepakiccaṃ,the concentration faculty its function of not distracting,
paññindriyaṃ dassanakiccaṃ kātuṃ na sakkoti,and the understanding faculty its function of seeing.
tasmā taṃ dhammasabhāvapaccavekkhaṇena vāSo in that case the faith faculty should be modified either by reviewing the individual essences of the states [concerned, that is, the objects of attention]
yathā vā manasikaroto balavaṃ jātaṃ, tathā amanasikārena hāpetabbaṃ.or by not giving [them] attention in the way in which the faith faculty became too strong.
Vakkalittheravatthu cettha nidassanaṃ.And this is illustrated by the story of the Elder Vakkali (S III 119).
Sace pana vīriyindriyaṃ balavaṃ hoti,Then if the energy faculty is too strong,
atha neva saddhindriyaṃ adhimokkhakiccaṃ kātuṃ sakkoti,the faith faculty cannot perform its function of resolving,
na itarāni itarakiccabhedaṃ,nor can the rest of the faculties perform their several functions.
tasmā taṃ passaddhādibhāvanāya hāpetabbaṃ.So in that case the energy faculty should be modified by developing tranquillity, and so on.
Tatrāpi soṇattheravatthu dassetabbaṃ.And this should be illustrated by the story of the Elder Soṇa (Vin I 179–85; A III 374–76).
Evaṃ sesesupi ekassa balavabhāve satiSo too with the rest; for it should be understood that when anyone of them is too strong
itaresaṃ attano kiccesu asamatthatā veditabbā.the others cannot perform their several functions.
Visesato panettha saddhāpaññānaṃ samādhivīriyānañca samataṃ pasaṃsanti.However, what is particularly recommended is balancing faith with understanding, and concentration with energy.
Balavasaddho hi mandapañño muddhappasanno hoti, avatthusmiṃ pasīdati.For one strong in faith and weak in understanding has confidence uncritically and groundlessly.
Balavapañño mandasaddhoOne strong in understanding and weak in faith
kerāṭikapakkhaṃ bhajati,errs on the side of cunning
bhesajjasamuṭṭhito viya rogo atekiccho hoti.and is as hard to cure as one sick of a disease caused by medicine.
Ubhinnaṃ samatāya vatthusmiṃyeva pasīdati.With the balancing of the two a man has confidence only when there are grounds for it.
Balavasamādhiṃ pana mandavīriyaṃ samādhissa kosajjapakkhattā kosajjaṃ abhibhavati.Then idleness overpowers one strong in concentration and weak in energy, since concentration favours idleness.
Balavavīriyaṃ mandasamādhiṃ vīriyassa uddhaccapakkhattā uddhaccaṃ abhibhavati.[130] Agitation overpowers one strong in energy and weak in concentration, since energy favours agitation.
Samādhi pana vīriyena saṃyojito kosajje patituṃ na labhati.But concentration coupled with energy cannot lapse into idleness,
Vīriyaṃ samādhinā saṃyojitaṃ uddhacce patituṃ na labhati,and energy coupled with concentration cannot lapse into agitation.
tasmā tadubhayaṃ samaṃ kātabbaṃ.So these two should be balanced;
Ubhayasamatāya hi appanā hoti.for absorption comes with the balancing of the two.
Apica samādhikammikassa balavatīpi saddhā vaṭṭati.Again, [concentration and faith should be balanced]. One working on concentration needs strong faith,
Evaṃ saddahanto okappento appanaṃ pāpuṇissati.since it is with such faith and confidence that he reaches absorption.
Samādhipaññāsu pana samādhikammikassa ekaggatā balavatī vaṭṭati.Then there is [balancing of] concentration and understanding. One working on concentration needs strong unification,
Evañhi so appanaṃ pāpuṇāti.since that is how he reaches absorption;
Vipassanākammikassa paññā balavatī vaṭṭati.and one working on insight needs strong understanding,
Evañhi so lakkhaṇapaṭivedhaṃ pāpuṇāti.since that is how he reaches penetration of characteristics;
Ubhinnaṃ pana samatāyapi appanā hotiyeva.but with the balancing of the two he reaches absorption as well.
Sati pana sabbattha balavatī vaṭṭati.Strong mindfulness, however, is needed in all instances;
Sati hi cittaṃ uddhaccapakkhikānaṃ saddhāvīriyapaññānaṃ vasena uddhaccapātatofor mindfulness protects the mind from lapsing into agitation through faith, energy and understanding, which favour agitation,
kosajjapakkhena ca samādhinā kosajjapātato rakkhati,and from lapsing into idleness through concentration, which favours idleness.
tasmā sā loṇadhūpanaṃ viya sabbabyañjanesu, sabbakammikaamacco viya ca sabbarājakiccesu sabbattha icchitabbā.So it is as desirable in all instances as a seasoning of salt in all sauces, as a prime minister in all the king’s business.
Tenāha –Hence it is said [in the commentaries (D-a 788, M-a I 292, etc)]:
‘‘sati ca pana sabbatthikā vuttā bhagavatā.“And mindfulness has been called universal by the Blessed One.
Kiṃ kāraṇā?For what reason?
Cittañhi satipaṭisaraṇaṃ,Because the mind has mindfulness as its refuge,
ārakkhapaccupaṭṭhānā ca sati,and mindfulness is manifested as protection,
na vinā satiyā cittassa paggahaniggaho hotī’’ti.and there is no exertion and restraint of the mind without mindfulness.”
Nimittakosallaṃ nāma pathavīkasiṇādikassa cittekaggatānimittassa akatassa karaṇakosallaṃ,Skill in the sign is skill in producing the as yet unproduced sign of unification of mind through the earth kasiṇa, etc.;
katassa ca bhāvanākosallaṃ,and it is skill in developing [the sign] when produced,
bhāvanāya laddhassa rakkhaṇakosallañca,and skill in protecting [the sign] when obtained by development.
taṃ idha adhippetaṃ.The last is what is intended here.
Kathañca yasmiṃ samaye cittaṃ paggahetabbaṃ, tasmiṃ samaye cittaṃ paggaṇhāti?How does he exert the mind on an occasion when it should be exerted?
Yadāssa atisithilavīriyatādīhi līnaṃ cittaṃ hoti,When his mind is slack with over-laxness of energy, etc.,
tadā passaddhisambojjhaṅgādayo tayo abhāvetvāthen, instead of developing the three enlightenment factors beginning with tranquillity,
dhammavicayasambojjhaṅgādayo bhāveti.he should develop those beginning with investigation-of-states.
Vuttañhetaṃ bhagavatā –For this is said by the Blessed One:
‘‘Seyyathāpi, bhikkhave, puriso parittaṃ aggiṃ ujjāletukāmo assa,“Bhikkhus, suppose a man wanted to make a small fire burn up,
so tattha allāni ceva tiṇāni pakkhipeyya,and he put wet grass on it,
allāni ca gomayāni pakkhipeyya,put wet cow-dung on it,
allāni ca kaṭṭhāni pakkhipeyya,put wet sticks on it,
udakavātañca dadeyya,sprinkled it with water,
paṃsukena ca okireyya,and scattered dust on it,
bhabbo nu kho so, bhikkhave, puriso parittaṃ aggiṃ ujjāletunti?would that man be able to make the small fire burn up?” [131]
No hetaṃ, bhante.—“No, venerable sir.”
Evameva kho, bhikkhave, yasmiṃ samaye līnaṃ cittaṃ hoti,—“So too, bhikkhus, when the mind is slack,
akālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya,that is not the time to develop the tranquillity enlightenment factor,
akālo samādhi…pe…the concentration enlightenment factor
akālo upekkhāsambojjhaṅgassa bhāvanāya.or the equanimity enlightenment factor.
Taṃ kissa hetu? Līnaṃ, bhikkhave, cittaṃ, taṃ etehi dhammehi dusamuṭṭhāpayaṃ hoti.Why is that? Because a slack mind cannot well be roused by those states.
Yasmiṃ ca kho, bhikkhave, līnaṃ cittaṃ hoti,When the mind is slack,
kālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya,that is the time to develop the investigation-of-states enlightenment factor,
kālo vīriyasambojjhaṅgassa bhāvanāya,the energy enlightenment factor
kālo pītisambojjhaṅgassa bhāvanāya.and the happiness enlightenment factor.
Taṃ kissa hetu? Līnaṃ, bhikkhave, cittaṃ, taṃ etehi dhammehi susamuṭṭhāpayaṃ hoti.Why is that? Because a slack mind can well be roused by those states.”
Seyyathāpi, bhikkhave, puriso parittaṃ aggiṃ ujjāletukāmo assa,“Bhikkhus, suppose a man wanted to make a small fire burn up,
so tattha sukkhāni ceva tiṇāni pakkhipeyya,and he put dry grass on it,
sukkhāni ca gomayāni pakkhipeyya,put dry cow-dung on it,
sukkhāni ca kaṭṭhāni pakkhipeyya,put dry sticks on it,
mukhavātañca dadeyya,blew on it with his mouth,
na ca paṃsukena okireyya,and did not scatter dust on it,
bhabbo nu kho so, bhikkhave, puriso parittaṃ aggiṃ ujjāletunti?would that man be able to make that small fire burn up?”
Evaṃ bhante’’ti (saṃ. ni. 5.234).—“Yes, venerable sir” (S V 112).
Ettha ca yathāsakamāhāravasena dhammavicayasambojjhaṅgādīnaṃ bhāvanā veditabbā.And here the development of the investigation-of-states enlightenment factor, etc., should be understood as the nutriment for each one respectively,
Vuttañhetaṃ –for this is said:
‘‘Atthi, bhikkhave, kusalākusalā dhammā“Bhikkhus, there are profitable and unprofitable states,
sāvajjānavajjā dhammāreprehensible and blameless states,
hīnappaṇītā dhammāinferior and superior states,
kaṇhasukkasappaṭibhāgā dhammā.dark and bright states the counterpart of each other.
Tattha yoniso manasikārabahulīkāro,Wise attention much practiced therein
ayamāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāyais the nutriment for the arising of the unarisen investigation-of-states enlightenment factor,
uppannassa vā dhammavicayasambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.232).or leads to the growth, fulfilment, development and perfection of the arisen investigation-of-states enlightenment factor.”
Tathā ‘‘atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu.Likewise: “Bhikkhus there is the element of initiative, the element of launching, and the element of persistence.
Tattha yoniso manasikārabahulīkāro,Wise attention much practiced therein
ayamāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāyais the nutriment for the arising of the unarisen energy enlightenment factor,
uppannassa vā vīriyasambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.232).or leads to the growth, fulfilment, development and perfection of the arisen energy enlightenment factors.”
Tathā ‘‘atthi, bhikkhave, pītisambojjhaṅgaṭṭhāniyā dhammā.Likewise: “Bhikkhus, there are states productive of the happiness enlightenment factor.
Tattha yoniso manasikārabahulīkāro,Wise attention much practiced therein
ayamāhāro anuppannassa vā pītisambojjhaṅgassa uppādāyais the nutriment for the arising of the unarisen happiness enlightenment factor,
uppannassa vā pītisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.232).or leads to the growth, fulfilment, development and perfection of the arisen happiness enlightenment factor” (S V 104). [132]
Tattha sabhāvasāmaññalakkhaṇapaṭivedhavasena pavattamanasikāro kusalādīsu yoniso manasikāro nāma.Herein, wise attention given to the profitable, etc., is attention occurring in penetration of individual essences and of [the three] general characteristics.
Ārambhadhātuādīnaṃ uppādanavasena pavattamanasikāro ārambhadhātuādīsu yoniso manasikāro nāma.Wise attention given to the element of initiative, etc., is attention occurring in the arousing of the element of initiative, and so on.
Tattha ārambhadhātūti paṭhamavīriyaṃ vuccati.Herein, initial energy is called the element of initiative.
Nikkamadhātūti kosajjato nikkhantattā tato balavataraṃ.The element of launching is stronger than that because it launches out from idleness.
Parakkamadhātūti paraṃ paraṃ ṭhānaṃ akkamanato tatopi balavataraṃ.The element of persistence is still stronger than that because it goes on persisting in successive later stages.
Pītisambojjhaṅgaṭṭhāniyā dhammāti pana pītiyā eva etaṃ nāmaṃ.States productive of the happiness enlightenment factor is a name for happiness itself;
Tassāpi uppādakamanasikārova yoniso manasikāro nāma.and attention that arouses that is wise attention.
Apica satta dhammā dhammavicayasambojjhaṅgassa uppādāya saṃvattantiThere are, besides, seven things that lead to the arising of the investigation-of-states enlightenment factor:
paripucchakatā,(i) asking questions,
vatthuvisadakiriyā,(ii) making the basis clean,
indriyasamattapaṭipādanā,(iii) balancing the faculties,
duppaññapuggalaparivajjanā,(iv) avoidance of persons without understanding,
paññavantapuggalasevanā,(v) cultivation of persons with understanding,
gambhīrañāṇacariyapaccavekkhaṇā,(vi) reviewing the field for the exercise of profound knowledge,
tadadhimuttatāti.(vii) resoluteness upon that [investigation of states].
Ekādasadhammā vīriyasambojjhaṅgassa uppādāya saṃvattantiEleven things lead to the arising of the energy enlightenment factor:
apāyādibhayapaccavekkhaṇatā,(i) reviewing the fearfulness of the states of loss such as the hell realms, etc.,
vīriyāyattalokiyalokuttaravisesādhigamānisaṃsadassitā,(ii) seeing benefit in obtaining the mundane and supramundane distinctions dependent on energy,
‘‘buddhapaccekabuddhamahāsāvakehi gatamaggo mayā gantabbo, so ca na sakkā kusītena gantu’’nti evaṃ gamanavīthipaccavekkhaṇatā,(iii) reviewing the course of the journey [to be travelled] thus: “The path taken by the Buddhas, Paccekabuddhas, and the great disciples has to be taken by me, and it cannot be taken by an idler,”
dāyakānaṃ mahapphalabhāvakaraṇena piṇḍāpacāyanatā,(iv) being a credit to the alms food by producing great fruit for the givers,
‘‘vīriyārambhassa vaṇṇavādī me satthā, so ca anatikkamanīyasāsano amhākañca bahūpakāro paṭipattiyā ca pūjiyamāno pūjito hoti na itarathā’’ti evaṃ satthu mahattapaccavekkhaṇatā,(v) reviewing the greatness of the Master thus: “My Master praises the energetic, and this unsurpassable Dispensation that is so helpful to us is honoured in the practice, not otherwise,”
‘‘saddhammasaṅkhātaṃ me mahādāyajjaṃ gahetabbaṃ, tañca na sakkā kusītena gahetu’’nti evaṃ dāyajjamahattapaccavekkhaṇatā,(vi) reviewing the greatness of the heritage thus: “It is the great heritage called the Good Dhamma that is to be acquired by me, and it cannot be acquired by an idler,”
ālokasaññāmanasikārairiyāpathaparivattanaabbhokāsasevanādīhi thinamiddhavinodanatā,(vii) removing stiffness and torpor by attention to perception of light, change of postures, frequenting the open air, etc.,
kusītapuggalaparivajjanatā,(viii) avoidance of idle persons,
āraddhavīriyapuggalasevanatā,(ix) cultivation of energetic persons,
sammappadhānapaccavekkhaṇatā,(x) reviewing the right endeavours,
tadadhimuttatāti.(xi) resoluteness upon that [energy].
Ekādasadhammā pītisambojjhaṅgassa uppādāya saṃvattantiEleven things lead to the arising of the happiness enlightenment factor:
buddhānussati, dhamma… saṅgha… sīla… cāga… devatānussati,the recollections (i) of the Buddha, (ii) of the Dhamma, (iii) of the Sangha, (iv) of virtue, (v) of generosity, and (vi) of deities,
upasamānussati,(vii) the recollection of peace, [133]
lūkhapuggalaparivajjanatā,(viii) avoidance of rough persons,
siniddhapuggalasevanatā,(ix) cultivation of refined persons,
pasādaniyasuttantapaccavekkhaṇatā, tadadhimuttatāti.(x) reviewing encouraging discourses, (xi) resoluteness upon that [happiness].
Iti imehi ākārehi ete dhamme uppādento dhammavicayasambojjhaṅgādayo bhāveti nāma.So by arousing these things in these ways he develops the investigation-of-states enlightenment factor, and the others.
Evaṃ yasmiṃ samaye cittaṃ paggahetabbaṃ, tasmiṃ samaye cittaṃ paggaṇhāti.This is how he exerts the mind on an occasion when it should be exerted.