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Kathaṃ yasmiṃ samaye cittaṃ niggahetabbaṃ, tasmiṃ samaye cittaṃ niggaṇhāti?How does he restrain the mind on an occasion when it should be restrained?
Yadāssa accāraddhavīriyatādīhi uddhataṃ cittaṃ hoti,When his mind is agitated through over-energeticness, etc.,
tadā dhammavicayasambojjhaṅgādayo tayo abhāvetvāthen, instead of developing the three enlightenment factors beginning with investigation-of-states,
passaddhisambojjhaṅgādayo bhāveti.he should develop those beginning with tranquillity;
Vuttañhetaṃ bhagavatā –for this is said by the Blessed One:
‘‘Seyyathāpi, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo assa,“Bhikkhus, suppose a man wanted to extinguish a great mass of fire,
so tattha sukkhāni ceva tiṇāni pakkhipeyya…pe…and he put dry grass on it …
na ca paṃsukena okireyya,and did not scatter dust on it,
bhabbo nu kho so, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetunti?would that man be able to extinguish that great mass of fire?”
No hetaṃ, bhante.—“No, venerable sir.”
Evameva kho, bhikkhave, yasmiṃ samaye uddhataṃ cittaṃ hoti,—“So too, bhikkhus, when the mind is agitated,
akālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya,that is not the time to develop the investigation-of-states enlightenment factor,
akālo vīriya…pe…the energy enlightenment factor
akālo pītisambojjhaṅgassa bhāvanāya.or the happiness enlightenment factor.
Taṃ kissa hetu? Uddhataṃ, bhikkhave, cittaṃ, taṃ etehi dhammehi duvūpasamayaṃ hoti.Why is that? Because an agitated mind cannot well be quieted by those states.
Yasmiṃ ca kho, bhikkhave, samaye uddhataṃ cittaṃ hoti,When the mind is agitated,
kālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya,that is the time to develop the tranquillity enlightenment factor,
kālo samādhisambojjhaṅgassa bhāvanāya,the concentration enlightenment factor
kālo upekkhāsambojjhaṅgassa bhāvanāya.and the equanimity enlightenment factor.
Taṃ kissa hetu? Uddhataṃ, bhikkhave, cittaṃ, taṃ etehi dhammehi suvūpasamayaṃ hoti.Why is that? Because an agitated mind can well be quieted by those states.”
Seyyathāpi, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo assa,“Bhikkhus, suppose a man wanted to extinguish a great mass of fire,
so tattha allāni ceva tiṇāni pakkhipeyya…pe…and he put wet grass on it …
paṃsukena ca okireyya,and scattered dust on it,
bhabbo nu kho so, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetunti?would that man be able to extinguish that great mass of fire?”
Evaṃ, bhante’’ti (saṃ. ni. 5.234).—“Yes, venerable sir” (S V 114).
Etthāpi yathāsakaṃ āhāravasena passaddhisambojjhaṅgādīnaṃ bhāvanā veditabbā.And here the development of the tranquillity enlightenment factor, etc., should be understood as the nutriment for each one respectively,
Vuttañhetaṃ bhagavatā –for this is said:
‘‘Atthi, bhikkhave, kāyapassaddhi cittapassaddhi.“Bhikkhus, there is bodily tranquillity and mental tranquillity. [134]
Tattha yoniso manasikārabahulīkāro,Wise attention much practiced therein
ayamāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāyais the nutriment for the arising of the unarisen tranquillity enlightenment factor,
uppannassa vā passaddhisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.232).or leads to the growth, fulfilment, development and perfection of the arisen tranquillity enlightenment factor.”
Tathā ‘‘atthi, bhikkhave, samathanimittaṃ abyagganimittaṃ.Likewise: “Bhikkhus, there is the sign of serenity, the sign of non-diversion.
Tattha yoniso manasikārabahulīkāro,Wise attention, much practiced, therein
ayamāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāyais the nutriment for the arising of the unarisen concentration enlightenment factor,
uppannassa vā samādhisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.232).or it leads to the growth, fulfilment, development and perfection of the arisen concentration enlightenment factor.”
Tathā ‘‘atthi, bhikkhave, upekkhāsambojjhaṅgaṭṭhāniyā dhammā.Likewise: “Bhikkhus, there are states productive of the equanimity enlightenment factor.
Tattha yoniso manasikārabahulīkāro,Wise attention, much practiced, therein
ayamāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāyais the nutriment for the arising of the unarisen equanimity enlightenment factor,
uppannassa vā upekkhāsambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.232).or it leads to the growth, fulfilment, development and perfection of the arisen equanimity enlightenment factor” (S V 104).
Tattha yathāssa passaddhiādayo uppannapubbā, taṃ ākāraṃ sallakkhetvā tesaṃ uppādanavasena pavattamanasikārova tīsupi padesu yoniso manasikāro nāma.Herein wise attention given to the three instances is attention occurring in arousing tranquillity, etc., by observing the way in which they arose in him earlier.
Samathanimittanti ca samathassevetamadhivacanaṃ.The sign of serenity is a term for serenity itself,
Avikkhepaṭṭhena ca tasseva abyagganimittanti.and non-diversion is a term for that too in the sense of non-distraction.
Apica satta dhammā passaddhisambojjhaṅgassa uppādāya saṃvattantiThere are, besides, seven things that lead to the arising of the tranquillity enlightenment factor:
paṇītabhojanasevanatā,(i) using superior food,
utusukhasevanatā,(ii) living in a good climate,
iriyāpathasukhasevanatā,(iii) maintaining a pleasant posture,
majjhattapayogatā,(iv) keeping to the middle,
sāraddhakāyapuggalaparivajjanatā,(v) avoidance of violent persons,
passaddhakāyapuggalasevanatā,(vi) cultivation of persons tranquil in body,
tadadhimuttatāti.(vii) resoluteness upon that [tranquillity].
Ekādasa dhammā samādhisambojjhaṅgassa uppādāya saṃvattantiEleven things lead to the arising of the concentration enlightenment factor:
vatthuvisadatā,(i) making the basis clean,
nimittakusalatā,(ii) skill in the sign,
indriyasamattapaṭipādanatā,(iii) balancing the faculties,
samaye cittassa niggahaṇatā,(iv) restraining the mind on occasion,
samaye cittassa paggahaṇatā,(v) exerting the mind on occasion,
nirassādassa cittassa saddhāsaṃvegavasena sampahaṃsanatā,(vi) encouraging the listless mind by means of faith and a sense of urgency,
sammāpavattassa ajjhupekkhanatā,(vii) looking on with equanimity at what is occurring rightly,
asamāhitapuggalaparivajjanatā,(viii) avoidance of unconcentrated persons,
samāhitapuggalasevanatā,(ix) cultivation of concentrated persons,
jhānavimokkhapaccavekkhaṇatā,(x) reviewing of the jhānas and liberations,
tadadhimuttatāti.(xi) resoluteness upon that [concentration].
Pañca dhammā upekkhāsambojjhaṅgassa uppādāya saṃvattantiFive things lead to the arising of the equanimity enlightenment factor:
sattamajjhattatā,(i) maintenance of neutrality towards living beings;
saṅkhāramajjhattatā,(ii) maintenance of neutrality towards formations (inanimate things);
sattasaṅkhārakelāyanapuggalaparivajjanatā,(iii) avoidance of persons who show favouritism towards beings and formations;
sattasaṅkhāramajjhattapuggalasevanatā, tadadhimuttatāti.(iv) cultivation of persons who maintain neutrality towards beings and formations; (v) resoluteness upon that [equanimity].
Iti imehākārehi ete dhamme uppādento passaddhisambojjhaṅgādayo bhāveti nāma.[135] So by arousing these things in these ways he develops the tranquillity enlightenment factor, as well as the others.
Evaṃ yasmiṃ samaye cittaṃ niggahetabbaṃ tasmiṃ samaye cittaṃ niggaṇhāti.This is how he restrains the mind on an occasion when it should be restrained.
Kathaṃ yasmiṃ samaye cittaṃ sampahaṃsitabbaṃ, tasmiṃ samaye cittaṃ sampahaṃseti?How does he encourage the mind on an occasion when it should be encouraged?
Yadāssa paññāpayogamandatāya vā upasamasukhānadhigamena vā nirassādaṃ cittaṃ hoti,When his mind is listless owing to sluggishness in the exercise of understanding or to failure to attain the bliss of peace,
tadā naṃ aṭṭhasaṃvegavatthupaccavekkhaṇena saṃvejeti.then he should stimulate it by reviewing the eight grounds for a sense of urgency.
Aṭṭha saṃvegavatthūni nāma jātijarābyādhimaraṇāni cattāri,These are the four, namely, birth, aging, sickness, and death,
apāyadukkhaṃ pañcamaṃ,with the suffering of the states of loss as the fifth,
atīte vaṭṭamūlakaṃ dukkhaṃ,and also the suffering in the past rooted in the round [of rebirths],
anāgate vaṭṭamūlakaṃ dukkhaṃ,the suffering in the future rooted in the round [of rebirths],
paccuppanne āhārapariyeṭṭhimūlakaṃ dukkhanti.and the suffering in the present rooted in the search for nutriment.
Buddhadhammasaṅghaguṇānussaraṇena cassa pasādaṃ janeti.And he creates confidence by recollecting the special qualities of the Buddha, the Dhamma, and the Sangha.
Evaṃ yasmiṃ samaye cittaṃ sampahaṃsitabbaṃ, tasmiṃ samaye cittaṃ sampahaṃseti.This is how he encourages the mind on an occasion when it should be encouraged.
Kathaṃ yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ, tasmiṃ samaye cittaṃ ajjhupekkhati?How does he look on at the mind with equanimity on an occasion when it should be looked on at with equanimity?
Yadāssa evaṃ paṭipajjato alīnaṃ anuddhataṃ anirassādaṃ ārammaṇe samappavattaṃ samathavīthipaṭipannaṃ cittaṃ hoti,When he is practicing in this way and his mind follows the road of serenity, occurs evenly on the object, and is unidle, unagitated and not listless,
tadāssa paggahaniggahasampahaṃsanesu na byāpāraṃ āpajjati,then he is not interested to exert or restrain or encourage it;
sārathi viya samappavattesu assesu.he is like a charioteer when the horses are progressing evenly.
Evaṃ yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ, tasmiṃ samaye cittaṃ ajjhupekkhati.This is how he looks on at the mind with equanimity on an occasion when it should be looked on at with equanimity.
Asamāhitapuggalaparivajjanatā nāmaAvoidance of unconcentrated persons is keeping far away from persons
nekkhammapaṭipadaṃ anāruḷhapubbānaṃwho have never trodden the way of renunciation,
anekakiccapasutānaṃwho are busy with many affairs,
vikkhittahadayānaṃ puggalānaṃ ārakā pariccāgo.and whose hearts are distracted.
Samāhitapuggalasevanatā nāmaCultivation of concentrated persons is approaching periodically
nekkhammapaṭipadaṃ paṭipannānaṃ samādhilābhīnaṃ puggalānaṃ kālena kālaṃ upasaṅkamanaṃ.persons who have trodden the way of renunciation and obtained concentration.
Tadadhimuttatā nāma samādhiadhimuttatāResoluteness upon that is the state of being resolute upon concentration;
samādhigarusamādhininnasamādhipoṇasamādhipabbhāratāti attho.the meaning is, giving concentration importance, tending, leaning and inclining to concentration.
Evametaṃ dasavidhaṃ appanākosallaṃ sampādetabbaṃ.This is how the tenfold skill in concentration should be undertaken.
Evañhi sampādayato, appanākosallaṃ imaṃ; Paṭiladdhe nimittasmiṃ, appanā sampavattati.Any man who acquires this sign, This tenfold skill will need to heed In order for absorption to gain Thus achieving his bolder goal.
Evañhi paṭipannassa, sace sā nappavattati; Tathāpi na jahe yogaṃ, vāyametheva paṇḍito.But if in spite of his efforts No result comes that might requite His work, still a wise wight persists, Never this task relinquishing, [136]
Hitvā hi sammāvāyāmaṃ, visesaṃ nāma māṇavo; Adhigacche parittampi, ṭhānametaṃ na vijjati.Since a tiro, if he gives up, Thinking not to continue in The task, never gains distinction Here no matter how small at all.
Cittappavattiākāraṃ, tasmā sallakkhayaṃ budho; Samataṃ vīriyasseva, yojayetha punappunaṃ.A man wise in temperament[^17] Notices how his mind inclines: Energy and serenity Always he couples each to each.
Īsakampi layaṃ yantaṃ, paggaṇhetheva mānasaṃ; Accāraddhaṃ nisedhetvā, samameva pavattaye.Now, his mind, seeing that it holds back, He prods, now the restraining rein Tightening, seeing it pull too hard; Guiding with even pace the race.
Reṇumhi uppaladale, sutte nāvāya nāḷiyā; Yathā madhukarādīnaṃ, pavatti sammavaṇṇitā.Well-controlled bees get the pollen; Well-balanced efforts meet to treat Leaves, thread, and ships, and oil-tubes too, Gain thus, not otherwise, the prize.
Līnauddhatabhāvehi, mocayitvāna sabbaso; Evaṃ nimittābhimukhaṃ, mānasaṃ paṭipādayeti.Let him set aside this lax Also this agitated state, Steering here his mind at the sign As the bee and the rest suggest.