Visuddhimaggo
The Path of Purity
Part II - Samaadhi
Kamma.t.thaanaggaha.nani-niddesa
3. Kamma.t.thaanaggaha.naniddeso: P38-39; N1-5
Samaadhi-ekakadukava.n.nanaa: P39 cont'd.; N6-9
Samaadhitikava.n.nanaa: P39 cont'd.; N10-13
Samaadhicatukkava.n.nanaa: P39 cont'd.-40; N14-26
Dasapalibodhava.n.nanaa: P41; N27-56
Kamma.t.thaanadaayakava.n.nanaa: P42; N57-73
Cariyaava.n.nanaa: P43-46; N74-102
[Cattaaliisakamma.t.thaanava.n.nanaa: P47-50; N103-133]
{P38-39}
[N1]
Explanation of Kamma.t.thaana-gaha.na
[Acquisition (gaha.na) of the Basis of Development (Kamma.t.thaana)]
Samaadhi was manifested/explained by the Buddha under the heading of 'citta' in the saying, 'siile pati.t.thaaya naro sapa~n~no, citta.m pa~n~na~nca bhaavayan {1}. Those well established in the siilas, such as 'satisfaction with little', purified through the keeping of the dhuta"ngas, should further develop samaadhi. Samaadhi is hard to understand, let alone 'realize / practice'. Because it was so briefly mentioned, the following questions are raised in order to manifest / explain the details and meanings of the development of samaadhi:
1. What is samaadhi?
2. Why is this called samaadhi?
3. What are the lakkha.na (characteristics), rasa (function), paccupa.t.thaana (result), and pada.t.thaana (proximate cause) of samaadhi?
4. How many kinds of samaadhi are there?
5. What is the impurity and purity of samaadhi?
6. How should samaadhi be developed?
7. What are the benefits of developing samaadhi?
[N2]
[The précis of samaadhi]
To the question, 'What is samaadhi?' the answer is: There are numerous, various kinds of samaadhi, and to explain all of them clearly would not be conducive to our intended benefits, it might even be more confusing. Therefore we shall only speak about the meaning that we intend here: 'Samaadhi means: for the kusala citta to have one arammana'{2}.
[N3]
[The meaning of the word samaadhi]
To the question, 'Why is this called samaadhi?' the answer is: called samaadhi because it means concentration. What is concentration? It is to maintain / sustain / remain {3}, which means: the concentration both steadfast and correct / in the right way {4} of the citta and cetasikas {5} on the same arammana {6}. Therefore through the capacity / function / power of what reality / dhamma do the citta and its cetasikas not waver nor dissipate, but remain concentrated, steadfast and correctly so / in the right way, on the one arammana. The citta and its cetasikas remain steadfast correctly / rightly through the function of a certain reality, which is called concentration {7}.
[N4]
[What are the lakkha.na (characteristics), rasa (function), paccupa.t.thaana (result) and pada.t.thaana (proximate cause) of samaadhi?]
To the question, 'What are the lakkha.na (characteristics), rasa (function), paccupa.t.thaana (result), and pada.t.thaana (proximate cause) of samaadhi?' {8} the answers are:
the characteristic (lakkha.na) of samaadhi is steadfastness / unwaveringness;
the function (rasa) is to eliminate wavering;
the result (paccupa.t.thaana) is steadfastness / unwaveringness;
and the proximate cause (pada.t.thaana) is happiness: according to the saying, 'The citta of one who is happy would be concentrated' {9}.
[N5]
[Types of samaadhi]
To the question, 'How many kinds of samaadhi are there?' the answer is:
Through the characteristic of unwaveringness there is only one samaadhi.
There are two kinds when classified as either: upacaara or appanaa; lokiya or lokuttara; sappiitika or nippiitika; and sukhasahagata or upekkhaasahagata.
There are three when classified as low, medium, or excellent; through their having vittaka and vicaara etc; through their being accompanied by piiti etc; and through their quality as paritta [inferior], mahaggata [superior], appamaa.na [limitless / immeasurable].
There are four when classified as difficult to practice and slow acquisition of pa~n~na [dukkhaapa.tipadaadandhaabhi~n~naa] etc; according to the triviality / fleetingness / transience of the samaadhi and of the aramma.na [parittaparittaaramma.na] etc; according to the bhumi, for example, the kaamavacara samaadhi, etc; and according to the four predominant iddhipadas.
There are five when they are classified according to predominant cetasikas that are the principal elements of jhaana with five levels of jhaana [pancake jhaana system] {10}.
{P39 cont'd}
[N6]
Among these, the meaning of the only kind of samadhi is obvious.
[The first group of two]
The following is the explanation of the groups of two:
Uppacaara [approach / neighborhood / access] samaadhi is any ekaggata [concentration] of the citta [cittekaggataa] achieved through these dhammas:
the six anussati bases [anussati.t.thaanaana],
awareness of death [mara.nassati],
awareness of peace [upasamaanussati],
the memory of the repulsiveness / ugliness of food [aahaare pa.tikuulasa~n~naa],
the analysis of the four dhatus [elements] [catudhaatuvavatthaana],
and the ekaggataas at the beginning of the appanaasamaadhis.
Appanaa [concentrated / focused / fixated / riveted] samaadhi [concentration], on the other hand, is any ekaggataa arising subsequent to the parikamma [arrangements / preliminaries / preparations], according to the statement, 'The parikamma for pa.thama jhaana [Pa.thamassa jhaanassa parikamma.m] is the pajjaya [cause / condition] for pa.thama jhaana by way of proximate / immediate condition [pa.thamassa jhaanassa anantarapaccayena paccayo]', etc. {11}.
There are two kinds of samaadhi classified by their being upacaara and appanaa, thus.
[N7]
[The second group of two]
The ekaggataa [concentration, the power of ekaggataa cetasika] of kusala cittas in the three bhumis [worlds / planes of birth] is lokiya [mundane] samaadhi. The ekaggataa accompanied by ariya magga [noble (eightfold) path] is lokuttara [supramundane] samaadhi [Ariyamaggasampayuttaa ekaggataa lokuttaro samaadhiiti]. There are two kinds of samaadhi classified by their being lokiya and lokuttara, thus.
[N8]
[The third group of two]
Sappiitika samaadhi [samaadhi arising with piiti (happiness / joy / delight)] is the ekaggataa in two jhaanas of the four levels system and three jhaanas of the five levels system [catukkanaye dviisu pa~ncakanaye tiisu jhaanesu ekaggataa]. The rest are nippiitika [samaadhi arising without piiti.] However, the upacaara samaadhi can sometimes arise as one or the other. There are two kinds of samaadhi classified by their arising with or without piiti, thus.
[N9]
[Fourth group of two]
Sukhasahagata [arising with sukha (bliss / pleasure)] is the ekaggataa in three jhaanas of the four levels system or four jhaanas of the five levels system [catukkanaye tiisu pa~ncakanaye catuusu jhaanesu]. The rest is upekkhaasahagata [arising with upekkhaa (neutral feeling)] {12}. However, the upacaara samaadhi can sometimes arise as one or the other. There are two kinds of samaadhi classified by their arising with sukkha or with upekkha, thus.
[N10]
{P39 cont'd}
[The first group of three]
Samaadhi barely acquired {13} is classified as low, one that has not yet been well cultivated as medium / average, and the well developed one that has achieved vasi [proficiency / mastery / expertise] is excellent {14}. There are three kinds of samaadhi classified as low, average, or excellent, thus.
[N11]
[The second group of three]
The samaadhi of the pa.thama and upacaara jhaana are classified as arising with both vitakka [thought / 'reaching out to an object'] and vicaara [examination / consideration] cetasikas [savitakkasavicaaro]; that of the second jhaana samaadhi as arising without vitakka but with vicaara [avitakkavicaaramatto]. When a person sees the danger of only thought and not of consideration, and only aims at abandoning vitakka, after transcending the first jhaana, he would achieve samaadhi that does not arise with vitakka but with vicaara. The word samaadhi of the second level [dutiyajjhaanasamaadhi] according to the system of the five levels of jhaana intends the samaadhi of such a person. As to the ekaggataa of three jhaanas in the system of four, such as the second jhaana, or that of the system of five such as the third jhaana, they are classified as avitakkaavicaara [without vittakka and vicaara] {15}. There are three kinds of samaadhi classified by their arising with or without vitakka and / or vicaara, thus.
[N12]
[Third group of two]
The ekaggataa of the first two [levels of] jhaanas of the four jhaanas system is classified as piitisahagata samaadhi [samaadhi with piiti (happiness) cetasika]; that of the third jhaana of the four jhaana system, and the fourth jhaana of the five jhaana system is classified as sukhasahagata samaadhi [samaadhi with sukha (bliss) cetasika]. The ekaggataa of the last jhaana [of both systems] is classified as upekkhaasahagato samaadhi [samaadhi with upekkhaa (neutral feeling) cetasika]. As to the upacaara samaadhi, they can be accompanied by either piiti, sukha or upekkhaa [vedanaa]. There are three kinds of samaadhi classified by their accompanying [vedana cetasika] piiti, etc, thus.
[N13]
[The fourth group of three]
The ekaggataa of the upacaara bhumi [level of samaadhi] is classified as inferior [parita: small / of inferior quality]; that of the ruupaavacara and aruupaavacara as superior [mahaggata: great / of superior quality]; and that arising with the ariya magga [noble path (cetasikas)] as immeasurable [appamaa.na: inestimable / immeasurable]. There are three kinds of samaadhi when classified according to their level of arising as paritta [of inferior quality], mahaggata [superior], and appamaa.na [inestimable / immeasurable], thus.
{P39 cont'd - P40}
[N14]
[First group of four]
There are samaadhis that are difficult to practice [dukkhaapa.tipada] and also slow to attain the abhi~n~naas [dandhaabhi~n~naa (abhi~n~naas: supramundane powers)]; those that are difficult to practice but quick to attain the abhi~n~naas [khippaabhi~n~naa]; that are easy to practice [sukhaapa.tipada] but slow to attain the abhi~n~naas; and those that are easy to practice and quick to attain the abhi~n~naas {16}.
[N15]
The development of samaadhi from the first collectedness [pa.thamasamannaahaarata] established to the arising of the upacaara to the jhaana is called 'pa.tipadaa' [method of 'practice']. The pa~n~na that evolves from the upacaara to the appana is called abhi~n~naa [abhi~n~naa: supramundane knowledge / knowledge to perform 'miracles'].
These methods / practices would be difficult, by being hard, meaning not easily developed, for some because of the enemies / obstacles such as the nivaranas [obstacles] that take hold and make them wander, while for those free from these enemies / obstacles, these methods / practices would be easily / comfortably or smoothly done. For some the abhi~n~naas would also be slow or sluggish and not immediate / prompt to arise and develop, while for others they would be swift, not sluggish, but immediate / prompt to arise and develop.
[N16]
Therefore, the following will be the explanation of:
what is and is not suitable / beneficial [sappaayaasappaaya];
the preliminaries such as the elimination of impediments [palibodhupacchedaadiini pubbakiccaani];
and the skills / proficiency / mastery for appanaa [appanaakosalla].
For the one who practices what is not suitable [asappaaya], his practice would be difficult, and his superior knowledge would arise slowly [pa.tipadaa dandhaa ca abhi~n~naa]. For the one who practices what is suitable [sappaaya], the practice would be easy / convenient, and his superior knowledge would arise swiftly [sukhaa pa.tipadaa khippaa ca abhi~n~naa]. For one who practices what is unsuitable in the beginning, then what is suitable at the end or one who practices what is suitable in the beginning then what is unsuitable in the end, his progress would be mixed. In the same manner, if he cultivates mental development [bhaavana] without well performing the preliminaries such as the elimination of impediments, his pa.tipadaa [practice] would be difficult; easy in the opposite case. In addition, abhi~n~naa would be slow to arise in one who does not perfect appanaakosalla [proficiency / mastery in performing appanaa samaadhi], fast for one who has perfected appanaakosalla.
[N17-19]
In addition, these matters depend on ta.nha [lobha cetasika] and avijja [moha cetasika] and also the accumulation in samatha and vipassanaa tendencies. It is true that the pa.tipadaa [practice] of one who is governed by ta.nhaa would be difficult, of one who is not governed by ta.nha would be easy. The abhi~n~naa of one who is governed by avijja would be slow to arise, fast in one who is not governed by avijja. In addition, the pa.tipadaa [practice] would be difficult for one who has not accumulated skillful tendencies [akataadhikaara] for samatha, easy for one who has. Also the superior knowledge would arise slowly in one who has not accumulated skillful tendencies for vipassana, swiftly in one who has [kataadhikaara]. In addition, their types are classified according to defilements [kilesas] and moral principals / forces / strength [indriya]. The pa.tipadaa [practice] of one with light kilesas [defilements] {17} and strong indriya [principals] would be easy and and the abhi~n~naa swift to arise; but if the indriya is weak the abhi~n~naa would be slow to arise. The pa.tipadaa of one with dark kilesas [defilements] and strong indriya [principals] would be difficult but the abhi~n~naa swift to arise; but if the indriya is weak the abhi~n~naa would be slow to arise. Therefore the samaadhi of one with difficult pa.tipadaa and slow abhi~n~naa is called 'dukkhaapa.tipadaa dandhaabhi~n~naa samaadhi'. The other three kinds can be described respectively in the same sense / according to the same classification {18}.
There are four kinds of samaadhi classified by their pa.tipadaa [practice] and abhi~n~na [superior wisdom], etc.
[N20]
[Second group of four]
There are also samaadhis that are paritta parittaaramma.na [have little effect / weak properties, with an aramma.na that is short and brief]; those that are paritta appamaa.naaramma [have little effect / weak properties, but with an aramma.na that is immeasurable]; those that are appamaa.na parittaaramma.na [have immeasurable powers, but with an aramma.na that is short and brief]; and those that are appamaa.naa appamaa.naaramma.na [have immeasurable powers, and with an aramma.na that is immeasurable]. Of these, the samaadhi that is not proficient enough to be the condition for superior jhaana [uparijhaanassa paccayo] to arise is classified as paritta. One that evolves with an arammana that does not expand is called parittaaramma.na. The proficient, well developed samaadhi capable of conditioning superior jhaana to arise is classified as appamaa.naa [immeasurable]. In addition, the samaadhi that evolves with an arammana that is expansive is classified as appamaaramma.na [with an aramma.na that is immeasurable]. As for ones that are mixed kinds of samaadhi, the characteristics of the samaadhi would be a mixture of those already explained.
There are four kinds of samaadhi classified according to their power and arammana, such as parittaparittaaramma.na, etc.
[N21]
[Third group of four]
After niivara.nas [hindrances] has been suppressed by the first jhaana, through the five major components [pa~nca"nga]: vitakka, vicaara, piiti [cetsikas], sukha [vedanaa cetasika], and samaadhi [ekaggataa cetasika]; then the dutiya [second] jhaana pacifies / suppresses vitakka and vicaara [vuupasantavitakkavicaara] so there remains three major components [tiva"nga]; then the tatiya [third] jhaana detaches from piiti [virattapiiti] so there remains two a"ngas; then the catuttha [fourth] jhaana abandons sukkha [pahiinasukha] through samaadhi accompanied by upekkha vedana [upekkhaavedanaasahita samaadhi]. Therefore the four samaadhis are the major components of the four jhaanas. There are four kinds of samaadhi by being the a"nga of the four jhaanas [catujhaana"nga].
[N22]
[The fourth group of four]
There are samaadhis that are regressive [haanabhaaga], those that are stationary [.thitibhaaga], those that are progressive [visesabhaaga], and those that are attaining / penetrating [nibbedhabhaaga].
Of the four, the regressive kind arise because of the occurrence of the opposing / enemy dhammas [paccaniikasamudaacaaravasena]; the stationary kind arise because of the standstill of sati appropriate to that level of samaadhi [tadanudhammataaya satiyaa sa.n.thaanavasena]; the progressive kind arises to achieve higher levels [uparivisesaadhigamavasena]; and the attaining / penetrating kind arises with the occurrence of sa~n~na and manasikaara [wise attention] accompanied by attainment, penetration [nibbidaasahagatasa~n~naamanasikaarasamudaacaaravasena]; as said in:
When sa~n~naa [memory] and manasikaaraa [wise attention] arise accompanied by kaama [sense pleasures] to someone who has attained pa.thama jhaana, his pa~n~naa would be regressive [haanabhaaga: literally on the side / part of regression]; when sati appropriate to that level of samaadhi is at a standstill [tadanudhammataa sati santi.t.tha], pa~n~naa would be stationary; when sa~n~naa and manasikaaraa unaccompanied by vitakka [thought] arises, pa~n~naa would be progressive [visesabhaaga]; and when sa~n~naa and manasikaaraa arise accompanied by nibbidaa near to viraaga, pa~n~naa would be on the side of attainment / penetration [nibbedhabhaaga] {19}.
Therefore the four samaadhis are also classified according to the kind of panna that accompanies them. There are four kinds of samaadhi classified as regressive [haanabhaagiya], etc.
[N23]
[Fifth group of four]
There are four kinds of samaadhis: kaamaavacara [evolving in the sense sphere], ruupaavacara [evolving in the ruupa / physical sphere], aruupaavacara [evolving in the aruupa / non-physical / naama sphere], and apariyaapanna [not related to the three spheres / bhumis] {20} samaadhis. Of these, all upacaara [appproaching] ekaggataa [concentration / samaadhi] are kaamaavacara samaadhi. The other three kinds such as ruupaavacara ekaggataa, etc. of kusala cittas [ruupaavacaraadikusalacittekaggataa] are the three kinds of samaadhis. There are four kinds of samaadhis classified according to their bhumis [spheres / planes / realms] such as kaamaavacara etc
[N24]
[Sixth group of four]
'When the bhikkhu attains samaadhi with chanda [desire to do / enjoyment as a cetasika separate from attachment which is lobha cetasika] as the predominant means to achieve ekaggataa, this is called chandasamaadhi. When the bhikkhu attains samaadhi with viiriya [perseverence] as the predominant means to achieve ekaggataa, this is called viiriyasamaadhi. When the bhikkhu attains samaadhi with citta [constant thought / attention] as the predominant means to achieve ekaggataa, this is called cittasamaadhi. When the bhikkhu attains samaadhi with viima.msaa [consideration / examination / test / investigation] as the predominant means to achieve ekaggataa, this is called viima.msaasamaadhi' {21}. There are four samaadhis classified according to the predominant means, thus.
[N25]
[Group of five]
There are five levels of jhaana. What is called the second jhaana in the four jhaana system classification, is divided into the second jhaana with vitakka transcended, and the third jhaana with both vitakka and vicaara transcended. Therefore there are five kinds of samaadhis that are the principle elements of the five jhaanas. There are five kinds of samaadhis according to the principal elements of jhaana [pa~ncajhaana"nga], thus.
[N26]
[The impurity and purity of samaadhi]
The answer to the question, 'what is the impurity and purity of samaadhi' the answer is found in the vibha"nga, which said: 'Haanabhaagiya [regressive / diminishing] dhamma' is called impurity. Visesabhaagiya [progressive] is called purity'{22}. Of the two dhammas, haanabhaagiya dhamma is when sa~n~naa [memory] and manasikaaraa [wise attention] arise accompanied by kaama [sense pleasures] to someone who has attained pa.thama jhaana, then his pa~n~naa would be regressive [haanabhaaginii: literally on the side / part of regression]{23}. Visesabhaagiya dhamma is when sa~n~naa and manasikaaraa unaccompanied by vitakka [thought] arises, then pa~n~naa would be progressive [visesabhaaginii]{24}.
{P41}
[N27]
[The development of samaadhi]
The answer to the question, 'How should samaadhi be developed?' is as follows. The samaadhi that is accompanied by the ariyamagga [attainment of the eightfold path with nibbana as arammana] that I have described in, for example, 'there are two kinds of samaadhi according to their being lokiya and lokuttara', etc; the ariyamagga samaadhi is classified as the development of pa~n~naa [pa~n~naabhaavanaanayeneva sa"ngahito]. This is because when pa~n~naa is developed, so is ariyamagga samaadhi, therefore we shall not explain how to develop ariyamagga samaadhi separately.
[N28]
As to the lokiya samaadhi, after siila has been perfectly maintained as described earlier, the person well established in flawless siila, having eliminated any of the ten impediments he had, goes to the kalyaa.namitta [a virtuous friend and good adviser] who supports their basis of meditation / satipatthana, takes up one of the 40 kasinas that is beneficial to his exercise / habits, leaves the vihaara that is not suitable for samaadhi bhaavanaa [the development of concentration] for one that is conducive, eliminates minor preoccupations / worries, and does not neglect any development process [bhaavanaavidhaana] to cultivate lokiya samaadhi. This is the précis.
[N29]
The details are as follows:
[The ten palibhodas [impediments]]
First the explanation of 'having eliminated any of the ten impediments he had'.
The palibhodas {25} are: dwelling [aavaasa], family / laity supporters [kula], gain [laabha], group / companions [ga.na], and work / livelihood [kamma~nca] making five [pa~nca]; travel [addhaana], kin / relatives [~naati], sickness [aabaadha], studies [gantha] and supramundane powers [iddhi]; altogether ten.
These ten are called palibhodas. The dwelling itself is aavaasapalibodha [concern over lodgings]. So are family / laity supporters [kula], etc.
[N30-34]
[Aavaasapalibodha]
A small room, an area or even the entire monastery is called aavaasa. The dwelling is not an impediment [palibodha] to all bhikkhus. However, a bhikkhu who is preoccupied with the aavaasa, such as with construction works or hoarding many things in his habitation, or is attached to his lodgings for some reason etc. would have aavaasapalibodha. Aavaasa is not aavaasapalibodha to all bhikkhus.
This story is an example of how the aavaasa is not an impediment.
Once two sons
of lineage left Anuraadhapura for Thuupaaraama
and became ordained at the Thuupaaraama monastery. One of the two
became proficient in three of the Maatikaas and after five years;
having made his Pavaranaa, left for the region called
Paacinakha.n.daraaji.
The other stayed at Thuupaaraama. The one at Paacinakha.n.daraaji
stayed there for a long time and became a thera, then he thought, 'This
is a good place for seclusion, I shall tell my friend of this,' and he
left for Thuupaaraama. When he arrived, the other Bhikkhu saw him
entering the monastery and went to duly greet him, taking his bowl and
robe, etc.
The guest thera entered his senaasana [lodging] and thought, 'Soon my friend will send me ghee or sugar cane juice or something to drink, since he has been living in this town a long time.' He received nothing until night time. In the morning he thought, 'Now he will send rice soup and dishes that the supporters offered,' but he didn't get any. Then he thought, 'Well, nothing was sent, the supporters must be waiting to offer alms on his round,' so early in the morning they went together into town and went down one street. They received a ladleful of rice soup and went to the sit in the refectory to drink it.
Then the guest thought, 'Perhaps there is no regularly offered rice soup. But during the meal people will offer fine food.' But even at mealtime he only got the food received during alms round. He then asked, 'Venerable sir, have you lived this way all along?' When the other thera said yes, he invited, 'Venerable sir, Paacinakha.n.daraaji is a pleasant place, let us go there.' The other thera set out from the city through the southern gate on the road towards the potters' village. The visiting thera asked, 'Why are you going that way?' The thera replied, 'Venerable sir, did you not recommend Paacinakha.n.daraaji?' The guest Thera asked, 'You don't have any extra requisites [in the aavaasa] where you have lived for so long?' '[None,] That is right, venerable sir [Aamaavuso], the bed and chair belong to the community; I have put them away already, there is nothing else.' The guest thera said, 'But my staff, oil tube, sandle bag {26} are still there.' The thera said, 'Venerable sir, you have been here for just one day, still you have many things there?' 'Yes, sir.'
He felt pleased with confidence in the thera, paid homage and said, 'Venerable sir, for bhikkhus like you, 'forest dwelling' is possible no matter where. Thuupaaraama is the place where the relics of four Buddhas are kept, where beneficial dhamma is heard at the 'metal palace'; where one could see the great chedi; as well as see the theras as though in the days of the Buddha. Please stay here in Thuupaaraama.' and the next day, carrying his bowl and robe, he left alone.
The guest thera entered his senaasana [lodging] and thought, 'Soon my friend will send me ghee or sugar cane juice or something to drink, since he has been living in this town a long time.' He received nothing until night time. In the morning he thought, 'Now he will send rice soup and dishes that the supporters offered,' but he didn't get any. Then he thought, 'Well, nothing was sent, the supporters must be waiting to offer alms on his round,' so early in the morning they went together into town and went down one street. They received a ladleful of rice soup and went to the sit in the refectory to drink it.
Then the guest thought, 'Perhaps there is no regularly offered rice soup. But during the meal people will offer fine food.' But even at mealtime he only got the food received during alms round. He then asked, 'Venerable sir, have you lived this way all along?' When the other thera said yes, he invited, 'Venerable sir, Paacinakha.n.daraaji is a pleasant place, let us go there.' The other thera set out from the city through the southern gate on the road towards the potters' village. The visiting thera asked, 'Why are you going that way?' The thera replied, 'Venerable sir, did you not recommend Paacinakha.n.daraaji?' The guest Thera asked, 'You don't have any extra requisites [in the aavaasa] where you have lived for so long?' '[None,] That is right, venerable sir [Aamaavuso], the bed and chair belong to the community; I have put them away already, there is nothing else.' The guest thera said, 'But my staff, oil tube, sandle bag {26} are still there.' The thera said, 'Venerable sir, you have been here for just one day, still you have many things there?' 'Yes, sir.'
He felt pleased with confidence in the thera, paid homage and said, 'Venerable sir, for bhikkhus like you, 'forest dwelling' is possible no matter where. Thuupaaraama is the place where the relics of four Buddhas are kept, where beneficial dhamma is heard at the 'metal palace'; where one could see the great chedi; as well as see the theras as though in the days of the Buddha. Please stay here in Thuupaaraama.' and the next day, carrying his bowl and robe, he left alone.
[N35-36]
[Kulapalibodha [family impediment]]
Relative families and families of supporters are called kula. Certainly even the families of supporters could be palibhoda for the bhikkhu who is closely connected to them, since when they are happy so is he, etc{27}. He would not leave the family even to go to a nearby vihaara to listen to the dhamma. For some, even their fathers and mothers would not be impediments, such as for the young bhikkhu who is the nephew of the venerable Bhaagina of Kora.n.dakavihaara:
Once the young bhikkhu went to Roha.na to study the recitals. His mother, the thera's sister, constantly asked about him until the thera thought he should bring the youth back, and headed for Roha.na.
[N37]
The young man also thought, 'I've been here a long time, now I should go visit my preceptor, ask after my mother and come back,' then left Roha.na. They met each other at a river bank, and the young bhikkhu did his duties to the thera at the foot of a tree. The thera asked where the young man was going, so the youth told him, and the thera said, 'Well done, your mother ceaselessly asked about you, which is why I came. Continue on your way. I will pass the rains here in this region,' and sent the young bhikkhu on his way. The young man arrived at the monastery on the day of taking residence for the rains. The senaasana allotted to him was precisely the one his father had built.
[N38]
The next day his father came and asked, 'Sir, too whom was my lodgings allotted?' Having heard that it fell to a young guest bhikkhu, he went to see him, paid homage and said, 'Sir, for those who pass the rains in my senaasana there are certain customs / duties.' 'What are they, upaasaka [lay follower]?' 'Please accept meals only at my house all three months through; and after having Pavarana, please tell us when you are leaving.' He consented in silence. The upaasaka went home and said, 'A venerable guest bhikkhu is spending the rains in our aavaasa, let us respectfully minister to him.' The upaasikaa said saadhu ['well said',] and prepared sumptuous snacks and dishes. When mealtime came the young bhikkhu went to his parents' home. No one recognized him.
[N39]
He took his pi.n.dapaata at the house and stayed through the three months of rains; and then asked permission to leave, saying, 'I am going.' His relatives asked him, 'Please go tomorrow instead.' The next day, they offered him food at the house, filled his oil tube and gave him some cane sugar and a 9 cubits long saa.taka cloth; then consented to his leaving. He expressed empathic joy [according to tradition] and headed for Roha.na.
[N40]
Having pavaaranaa, his preceptor retraced his steps and met him at the same place they had met before. He paid homage to the thera and performed his duties at the foot of the tree. The thera then asked him, 'How was it, handsome {28}, did you meet your parents?' He said yes, and recounted what had happened. He anointed the thera's feet with the oil, made a drink with the cane sugar, offered the cloth, paid homage and said, 'Only Roha.na is a beneficial place for me,' and took his leave. The Thera went to the monastery and the next morning entered Kora.n.daka.
[N41]
The upaasikaa had been hoping, 'Soon my brother will bring me my son,' and stood watching the road each day. She saw him coming alone and thought that her son was probably dead since the thera was alone. She fell weeping at his feet. The thera thought, 'The young bhikkhu must have left without identifying himself because of his lack of attachment.' He consoled her, and told her what happened, then showed her the cloth he took out of his bowl support.
[N42]
The upaasikaa was pleased with confidence in her son, turned to the direction taken by him, laid down and paid homage, saying, 'The Buddha would have made such an admirable bhikkhu as my son the example when he taught the rathaviniitapa.tipada {29}, naalakapa.tipada {30}, tuva.t.takapa.tipada {31}, and the mahaaariyava.msapa.tipada {32} manifesting the contentment in the four paccayas and pleasure in mental development etc. [catupaccayasantosabhaavanaaraamataadiipaka]. For three months, he took his meals at the house of the mother who gave him birth, without ever saying, "I am your son, you are my mother".
Admirable man! For a bhikkhu such as him, not even mother and father are palibhoda, let alone any supporter's family.
[N43]
[Laabhapalibodha]
The four paccayas [requisites / essentials] are called laabha. How can they be palibhoda? Wherever a meritorious bhikkhu [pu~n~navanta] goes, people would offer him requisites and many accessories. He would be too busy expressing traditional empathic joy [anumodanaa] and teaching them, to perform dhamma of the bhikkhu [sama.nadhamma]. From dawn to the first watch, he has to interact with endless streams of people. In the early dawn bhikkhus who are greedy in their alms round [baahullikapi.n.dapaatikaa] would come and say, 'Venerable sir, that upaasaka [lay follower], upaasikaa [lady lay follower], minister, minister's daughter [amacco amaccadhiitaa], wants to see you', and being ready to go, he replies 'Take the bowl and robe, friend'. He is always busy. Therefore the three requisites are palibhoda for him. He should leave his group and travel alone where he is not known. Thus his impediment would be eliminated.[Addhaanapalibhoda]
[N44]
The group of students of the sutta, those of the abhidhamma are called 'ga.na'. Any bhikkhu busy expounding to or interrogating the group would have no time for sama.nadhamma [ascetic practices]. Therefore to him ga.na would be palibhoda. He should eliminate this in this manner: if the majority of the work is done and there is little left to do, he should finish the work and then go to the forest; if little has been acquired, and the majority is left, then without going beyond a league, approach another group teacher and ask him to help the group in various ways such as uddesa [explanations, etc.]. If this can't be done then he should say to them, 'Friends, I have a deed to do, please find what is convenient for you,' and perform his own duty.
[N44]
Navakamma [construction] is called kamma [work]. The bhikkhu who is constructing would have to know what components workers such as carpenters have and what they still need. He must oversee what they have finished and what is left to do. One who builds have all kinds of palibhoda, therefore kammapalibhoda should be eliminated in the following manner. If there is little left to do, he should finish the work, but if the majority is still left; and the building belongs to the sangha, he should hand over the task to the sangha or to the bhikkhu entrusted with affairs of the community. If the construction is personal, it should be entrusted to the person who looks after his affairs, and if there is no one, he should relegate it to the sangha and leave.
[N46]
[~naatipalibhoda]
Addhaana means to travel [maggagamana]. When the bhikkhu has someone [to whom he has promised ordination] who desires pabbajjaa [saama.nera ordination], or some paccaya [requisites] [paccayajaata] somewhere for him, the bhikkhu might not be able to remain where he is until he has sought out the pabbajjaapekkha etc. It will be difficult to attenuate the thought of traveling [gamikacitta] even when he is dwelling in the forest performing sama.nadhamma. Therefore he should go perform his mission, and then apply himself to sama.nadhamma.
[N47]
[Aabaadhapalibodha [Illness as impediment]]
The following people should be known - at the monastery: aacariya [teacher], upajjhaaya [preceptor], saddhivihaarika [fellow pupil bhikkhus in the vihara], antevaasika [those who live with their teachers], samaanupajjhaayaka [with the same upajjhaaya], samaanaacariyaka [the same aacariya]; at home: father, mother, siblings; these are called relatives [~naati]. When they become ill they would be palibhoda for the bhikkhu. Therefore these impediments should be severed by nursing them back to health.
[N48]
Of these, first, if the upajjaaya is ill and does not recover quickly he should be tended him for the rest of his life. The same applies to pabbajjaacariya, upasampadaacariya, saddhivihaarika upasampaaditapabbaajita [fellow pupil bhikkhus and saama.neras in the vihara that he helped ordained], and antevaasikasamaanupajjhaayakaa [fellow pupil bhikkhus and saama.neras with the same upajjhaaya]. As to the nisayacariya, the udesaacaariya, the udesaacaariya, the nisayantevasika, the udesantevaasika and the bhikkhus with the same acaariya, one should tend as long as the nisaya [tutelage, dependence] and udessa [instruction, explanation] are not finished, and even after that if possible.
[N49]
Parents should be tended in the same manner as the upajjhaaya. Should parents who are rulers on the throne hope to be tended by their children, the bhikkhu should do so. If they do not have medication he should give them his; if he does not have any he should seek them by asking until he gets them.
However, for siblings, he should make medication from their own stock for them. If they do not have any then [the bhikkhu] should lend them his; when they have acquired some then they could return the medication, but if they cannot find any then he should not ask for the return. It is not proper to give medication to the husband of a sister who is not a relative, but to give to the sister to give to her husband. This applies to the wife of a brother. It is proper to make medication for their children.
[N50]
[Ganthapalibodha [Learning the scriptures as impediment]]
Any illness is called 'aabaadha'. The affliction of the illness is palibhoda, therefore he should eliminate it by medication. If after the bhikkhu has taken the medication for a few days the illness persists, he should reproach his attabhaava [existence, being, state] as follows: 'I am neither your slave nor your servant, because I tend to you I have had dukkha through beginningless and endless samsara,' and he should perform his sama.nadhamma.
[N51]
To learn / acquire / preserve the [Buddhist] teachings [pariyattihara.na] is called gantha. This is only palibhoda to those who constantly occupy themselves with such functions as recitals, and not to others. The following are stories how gantha is not palibhoda [for those who do not exert their minds].
Once the venerable Devathera who is a reciter of the Majjhimanikaaya, went to ask the venerable Devathera the Malayan [one from the 'Hill Country'] {33} about the basis for mental development [kamma.t.thaana]. The thera asked, 'Friend, how is your pariyatti?' 'Venerable sir, I know the Majjhima well.' 'Friend, the Majjhima is hard to learn / acquire / preserve [dupparihaara], when one recites / repeats / learns by heart [sajjhaaya] the Muulapa.n.naasa, the Majjhimapa.n.naasaka arrives, and while learning that, the uparipa.n.naasako approaches. How can kamma.t.thaana arise in you?' 'Venerable sir, having acquired the basis for mental development from you, I shall no longer attend to [the pariyatti]'. He received the kamma.t.thaana and did not recite for 19 years. On the twentieth year he attained arahantship and said to the bhikkhus gathered to recite, 'Friends, I have not looked at [anolokentassa] pariyatti for twenty years, but I have accumulated knowledge in this area; please begin the recital.' From beginning to end he did not hesitate over a single syllable.
[N52]
The thera Naaga who lives on Karu.liya mountain abandoned pariyatti for 18 years before manifesting Dhatukatha [Discourse on the Elements, 3rd book of Abhidhamma]. When the bhikkhus compared it with other theras of the city [Anuradhapura], they found not even one question out of its proper order.
[N53]
The Thera Cuu.laabhaya of Mahaavihaara is a Tipi.taka [one who had well versed in the Tipitaka] who has never studied the a.t.thakatha [commentaries]; he had someone beat the suva.n.nabheri [golden drum] and proclaim that he would parivatta [translate / interpret] the three Pitakas to those who study the pa~ncanikaaya. The bhikkhusa"ngha said, 'You should speak only of what you have learnt from your own teacher whomever that may be. We won't let you explain other dhamma.' Even his upaccaya asked, when he came to serve [the elder]: 'Was it you who had the drum sounded?' 'Yes, venerable sir.' 'For what reason?' 'I shall translate / interpret the dhamma.' 'Friend Abhaya, how do the aacariyas explain this text?' 'They say this, venerable sir.' The thera rejected [the explanation] with a grunt [hunti pa.tibaahi]. Thrice [the venerable Abhaya] explained in other ways, and each time the thera rejected them grunting. 'Friend, the first answer you gave was aacariyamagga [the teachers's way]; but since you did not learn it from an aacariya's lips you cannot confirm that this is what the teachers say. You should go listen to your aacaariyas.' 'To whom should I go, venerable sir?' 'The venerable Maha Dhammarakkhita {34} of Tuladharapabbata Monastery in Rohana, on the other side of the river, is an expert in pariyatti. You should go to him.' 'Saadhu [very well / may it be so], venerable sir,' paid his respect, and with 500 bhikkhus went to the thera [Maha Dhammarakkhita], paid their respect and sat down. The Thera asked why he came. 'To hear the Dhamma, venerable sir.' 'Friend Abhaya, they ask me about the Diigha and Majjhima from time to time, but I have not looked at the rest for about thirty years. Perhaps at night you could come to my place and parivatta [translate / interpret]. Then in the daytime I shall explain it to you.' 'Very well, venerable sir,' and he did as he was told.
[N54-55]
The people had a large pavilion built by the door to the area and came to listen to the dhamma daily. The thera expounded in the daytime the suttas the venerable Abhaya {35} interpreted / translated at night until they came to the end. Then he sat on the small mat near [the venerable Abhaya] and said, 'Friend, please teach me the basics of mental development.' 'Venerble sir, what are you saying? Was it not in your presence that I heard them? What else would you like me to explain?' The senior thera said, 'The path is different to one who has traveled on it.' Abhaya thera was known to be a sotapanna. Then [the venerable Abhaya] taught [his tutor] the kamma.t.thaana ['basics'] and returned to 'parivatti' the dhamma at the Lohapaasaada [Metal Palace], where he heard that the thera had achieved parinibbana. He then said, 'Please bring my ciivara', robed himself and praised, 'Friends, the arahattamagga [path of the arahant] is suitable for our aacariya, our teacher is one who has straightforward / right high understanding [uju aajaaniiya]. He sat on a mat by his own dhamma student and asked, 'Teach me kamma.t.thaana.' Friends, the arahattamagga becomes him.'
[Iddhipalibodha]
Gantha would not be palibhoda to bhikkhus such as these.
[N56]
Iddhi means the supramundane powers of the ordinary man. The supramundane powers in an ordinary man is very difficult to maintain, like a new born baby, or a rice sprout easily destroyed. These powers are palibhoda for vipassana, and not for samaadhi, since they are obtained through the practice of samaadhi; therefore the ascetic who wants vipassanaa must sever iddhipalibhoda, and those who wants samatha must eliminate the other nine palibhodas.
These are the details of the palibhodas that should be known first.
{P42}Kamma.t.thaanadaayakava.n.nanaa
[N57][The two kamma.t.thaanas and the kamma.t.thaanadaayaka]
The explanation of 'goes to the kalyaa.namitta [a virtuous friend and good adviser] who supports their basis of meditation / satipatthana,' is as follows:
[Kalyaa.namitta]
There are two kinds of kamma.t.thaanas: comprehensive / thorough [anywhere, anytime] basis of mental development [sabbatthakakamma.t.thaana]; and chosen / taken up: 'cultivated' basis of mental development [paarihaariyakamma.t.thaana]. Of these, metta [loving kindness / goodwill] towards people such as the sangha, and mara.nassati [awareness of death] are called sabbatthakakamma.t.thaana; some include asubhasa~n~naa [unsightliness of the corpse].
[N58]
First metta should be towards the group of bhikkhus, then the bhikkhus in the same siima [boundary / chapter] intending that 'May all bhikkhus in this area be happy, may they not bother / trouble each other' then to the devas within the siima, then the important people in the areas frequented, then in the population as well as the animals.
With metta, he would make bhikkhus in the community kind / gentle; therefore the bhikkhus would make a happy community for him [sukhasa.mvaasa]. With metta he would make devas in the area of the siima [boundary] kind / gentle; therefore they keep / protect him well in dhamma ways. With metta he would make the temperament of the important people in the areas frequented gentler and provide protection in dhamma ways. With metta he would make the population in the areas frequented gentle, have confidence in him and not harm him; with metta he could go unhindered among beings wherever he traveled.
With mara.nassati he would think, 'avassa.m mayaa maritabban [I will certainly die]' and thereby abandon wrong seeking, become more and more disillusioned, relentlessly pursue right practice {36}. When he has accumulated asubhasa~n~na, he would not be attached even to heavenly aaramma.nas.
[N59]
Therefore these bases of mental development are called 'sabbatthakakamma.t.thaana' because they should be wanted, wished for among practices of mental development.
[N60]
Kamma.t.thaanas are very beneficent, and are bases for work which consists of constant desired bhaavana [mental development]. As to which of the 40 kamma.t.thaanas is appropriate to the disposition of a certain bhikkhu, that kamma.t.thaana is called paarihaariyakamma.t.thaana because it is one that he should constantly cultivate as well as one that would be the proximate cause for his higher mental development. Anyone who gives these two kinds of paarihaariyakamma.t.thaana is called kamma.t.thaanadaayaka [giver of kamma.t.thaana].
[N61]
A kalyaa.namitta is a good friend of the progressive side, who uniquely seeks what benefits and supports others. Amiable, respectable, honorable, able to admonish and accept admonishments, capable of profound speeches; a good friend is also one who does not lead to impropriety {37}.
[N62]
The Buddha said, 'Behold, Aananda: truly, birth is common to beings, but with me as their kalyaa.namitta, they would be able to transcend birth' {38}, therefore only the Buddha is the perfect 'good friend' in every respect. For this reason, only the kamma.t.thaana undertaken in his presence would be well taken, while he was still there. After his parinibbaana, kamma.t.thaana undertaken in the presence of any of his 80 mahaa saavakas [great disciples] still living would be appropriate. If there are none, whichever kamma.t.thaana one wishes to undertake, one should go to an arahant [khii.naasava: literally one who has destroyed latent kilesas completely] who has attained the fourth or fifth jhaana through the same kamma.t.thaana [one wishes to undertake] and used the resulting jhaana as basis to develop vipassanaa [the development of panna through satipatthana] until they achieved the destruction of kilesas [aasavakkhayappatta: literally achieve the destruction of mental intoxicants].
[N63]
Would an arahant declare himself as such? What should be said [Ki.m vattabba.m]? When he knows that someone is developing, he would declare himself. Because he knew that the bhikkhu had begun and is really practicing mental development [kamma.t.thaana], did the venerable Assagutta thera not lay out his leather rug [cammakha.n.da] in the air and sit cross legged on it while he taught kamma.t.thaana?
[N64]
Therefore it would be good if the ascetic finds an arahant, but if not, he should receive instructions from an anaagaami, a sakadaagaami, a sotaapanna, an ordinary person expert in the jhaanas [jhaanalaabhiiputhujjana], one well versed in the Tipitaka [tipi.takadhara], well versed in two Pitakas [dvipi.takadhara], or in one Pi.taka [ekapi.takadhara] respectively. An expert in one Pi.taka together with the Commentary [a.t.thakathaa], himself a conscientious bhikkhu, should be approached. Such a person would respect conventions, uphold the lineage and preserve traditions [tantidharo va.msaanurakkhako pave.niipaalako]; he would take the teachings as explained by the aacaariyas and not his own ideas [aacariyo aacariyamatikova hoti, na attanomatiko hoti]. This is why the theras of old say thrice, 'The conscientious bhikkhu shall preserve, the conscientious bhikkhu shall preserve, the conscientious bhikkhu shall preserve [lajjii rakkhissati].'
[N65]
Those mentioned above beginning with the arahant would be able to talk about their own particular way of attainment. Those with great knowledge [bahussuto] who have carefully studied and investigated [uggahaparipuccha] by approaching the aacariyas to clarify / purify their understanding [visodhitattaa] would be able to manifest a broad way in teaching the basis of mental development, and to include suttas and events [kaara.na~nca] carefully selected here and there to more or less facilitate understanding of the teachings: like an elephant going through the thick jungle leaving a broad trail. Therefore kamma.t.thaana should be undertaken from such a giver of kamma.t.thaana, a kalyaa.namitta to be approached and for whom duties should be done.
[N66]
If they are found in the same vihaara, that is good, otherwise one should go to wherever they live. When going there, one should not go with feet washed and oiled, wearing shoes, using an umbrella, with people bearing personal belongings and medications such as oil tubes and honey or cane sugar etc, surrounded by pupils. One should perform the duties of travelers and go alone, carrying one's bowl and robe. One should perform duties each time when stopping at any vihaara on the way, be one with light / frugal requisites, with extreme ascetic / strict behavior. He should enter the monastery with [even] the toothbrush made proper for use and not go anywhere else thinking to rest awhile, wash and oil the feet, etc, before going to the aacariyas.
[N67]
Why? Because if there were bhikkus with different views from the aacaariya there who asked why he came, then recounted the faults of the aacariya to him, saying, 'You are lost if you go to him', it might disappoint him and cause him to turn back; therefore ask where the aacariya is staying and go straight there.
[N68]
If the aacarya is junior [in years of ordination], do not accept his ministering such as to take the bowl and robe. If the teacher is senior, he should remain standing after bowing to him, and set down the bowl only when he indicates it. When he says, drink some water, if he wishes he could do so. But if he says, wash your feet, do not do so immediately since the water may have been brought by the teacher, which would be inappropriate. Only when he says, 'Friend, do wash, the water was brought by others, not me,' he should sit out of sight of the aacariya or in the open towards the back of the vihaara and wash his feet.
[N69]
If the aaccariya brings an oil tube, get up and receive it respectfully with both hands. If he does not the aacariya might have the negative impression that 'This bhikkhu even now is making sharing things difficult'; but when he has received it he should not rub the oil on his feet at once which could be inappropriate because the oil might be for bodily use by the aacariya. Therefore he should anoint his head first, then apply it to other parts like the neck. Only when he says 'Friend, this oil is all purposed, and can be used to rub your feet,' then he should dab it on his head and then rub his feet. After that, he should tell him that he would like to put away the tube [so the elder could tell him where to put it], but if the aacaariya takes it, let him.
[N70]
He should not ask on the very day of his arrival, 'Venerable sir, please teach me kammatthana'. However, from the second day on, if there are attendants to the aachariyas he should ask them permission to minister to the aachariyas himself; if they refuse, he should wait for the proper occasion to do so. While attending to the aacariyas, he should offer them all three sizes of toothbrushes: the small, medium and large; and both kinds of water: hot and cold, to wash the face and to bathe. If during the period of three days the aacariyas chose the same kind of toothbrush and water, he should provide those kinds from then on, if they are not particular, then whatever is available could be provided.
[N71]
Suffice to say that all the Right Duties should be done according to the Khandhakas {39} where the Buddha said in the passage beginning, 'Behold, bhikkhus, 'The antevaasika [a pupil who lives with his teacher bhikkhu] should perform the appropriate duties to the aacariyas. The proper tasks are: the student should rise early, and taking off his shoes, wearing his one shouldered uttaraasa"nga, [go to] offer the toothbrush and water to wash the face {40} and lay out the seat. If there is yaagu [a kind of boiled rice] he should wash the receptacle and offer the yaagu as well, etc.'{41}.
[N72]
Having pleased the teacher with ministering, the student should take leave in the evening when he is dismissed. When he asks him why he came then he should tell him the reason. If he does not ask but accepts the duties done, after 10 days or a fortnight, then he should not leave even after he dismissed him. He should take the opportunity to tell him the reason why he came. Or he should approach the teacher at an unaccustomed time and when he asks why he came, tell him. If he tells him to come in the morning, he should do so early in the morning. But if at that time, his stomach burns with a bile affliction or indigestion because of weak tejo dhatu [fire element] or any other illness, he should tell [the aacariya] what happened and tell him the time when he feels comfortable, and go to him then; for when he is ill, even if the teacher taught him kamma.t.thaana, he would not be able to have wise attention. These are the details of 'goes to the kalyaa.namitta [a virtuous friend and good adviser] who supports their basis of meditation / satipatthana'.
{P43-46}Cariyaava.n.nanaa
[The six exercises / habits / dispositions and people [cariyaa and carita]]
[N74][The cause / source of cariyaa [exercises / habits / dispositions]]
The following is the explanation of the words 'basis of meditation / satipatthana, that is beneficial to his exercise / habits / disposition'.
There are six cariyaas: raagacariyaa [based on lobha cetasika], dosacariyaa [dosa cetasika], mohacariyaa [moha], saddhaacariyaa [saddhaa], buddhicariyaa [panna], and vitakkacariyaa [vitakka]. There are 14 cariyaas according to some aacariyas, through the combination of the last three items such as saddhaa making another group of four. But through such categorizations there could be many more; by combining the first three beginning with raagaa, to the last three beginning with saddha. Therefore, briefly, there are six cariyaas.
Since there are six kinds of cariyaaas, there are also six kinds of puggalas, namely: [persons with] raagacarita, dosacarita, mohacarita, saddhaacarita, buddhicarita, and vitakkacarita.
[N75]
Of the six kinds of puggalas, those who are raagacarita when performing kusala, would have strong saddhaa, since saddhaa is the beneficial quality close to raaga. Just as on the akusala side, raaga is a bright harmful reality, not dull; so is saddhaa a bright quality on the kusala side, not dull. Just as raaga would not abandon what is not beneficial, so would saddhaa not abandon what is beneficent. Therefore those who are saddhaacaritas are on the same side as those who are raagacaritas.
[N76]
Those who are dosacaritas when performing kusala would have strong pa~n~naa since pa~n~naa is the beneficial quality close to dosa. Just as on the akusala side, dosa is an uncaring harmful reality, detached; so is pa~n~naa an unclinging quality on the kusala side, unattached. Just as dosa would seek out what is harmful though unreal, so would pa~n~naa seek out what is real harm. Dosa is adverse towards beings, just as pa~n~naa is adverse to sa"nkhaara. Therefore those who are buddhicarita are on the same side as those who are dosacarita.
[N77]
Those who are mohacaritas, when trying to cause kusala to arise, would often have harmful vitakkas since vitakka is close to moha. Indeed moha is not focused but perplexed, just as vitakka cannot stop thinking of different matters. In addition, moha is a wavering harmful reality, owing to lack of focus; so is vitakka constantly stirring because of rapidly changing thoughts. Therefore those who are vitakkacaritas are on the same side as those who are mohacaritas.
[N78]
Another group of aacariyas say that there are also other kinds of three cariyaas based on ta.nhaa, maana, and di.t.thi. Of these, tanha is raaga, maana is composed of the same raaga also, therefore ta.nhaa and maana both are none other than raagacariyaa, while di.t.thi evolves with mohacariya, since the cause of di.t.thi is moha.
[N79]
What are the causes of these cariyaas? How do we know that this person is raagacarita and that person is one of the other types for example dosacarita? What is suitable for / favorable to which kind of puggala carita?
[N80]
The first three of the six cariyaas will be explained first: it is said that they are caused by habits / disposition in former lifetimes and by dhaatu [basic elements] and harmful realities [dosa].
It is said that those who had made their living pleasantly {42}, with frequent good past actions {43}; and those who passed away from the heavenly world and are reborn in the human one, would be raagacaritas.
Those with frequent bad past actions {44} such as slashing, hitting, killing and jailing, those who passed away from the hell worlds or from snake births and are reborn in the human one, would be dosacaritas. Those with frequent past intoxicating, neglecting listening [learning] and enquiring, and those who passed away from the animal birth and are reborn in the human one, would be mohacaritas. Thus it is said that the three cariyas originate from past kammas in former lifetimes.
[N81]
In addition, people are mohacaritas because of the predominance / density / abundance of two dhatus: pathaviidhaatu [softness / hardness, the characteristics of 'earth' element] and aapodhaatu [adhesion / saturation, the 'water' element]. They are dosacaritas because of the predominance / density / abundance of the other two elements [vaayodhaatu ('wind' or motion / tension) and tejodhaatu (temperature)]. They are raagacaritas because all the dhaatus are equal.
Among the harmful substances / elements / 'humours', those with excessive phleghm [semha] would be raagacaritas, those with excessive 'tension / motion / circulation' [vaata] would be mohacaritas. Otherwise those with excessive phleghm [semha] would be mohacaritas. Those with excessive 'tension / motion / circulation' [vaata] would be raagaacaritas. Thus it is said that the first three cariyaas are caused / conditioned by the dhaatus and dosas [harmful elements in the body].
[N82]
However, not all those who had made their living pleasantly with frequent good past actions; and even those who passed away from the heavenly world and are reborn in the human one: not all would be raagacaritas. Nor are all the others dosacaritas. In addition, determining the type of cariyaa through the predominance of the dhaatus, as explained earlier, cannot be done {45}. Moreover, determining the type of cariyaas through the harmful elements is only mentioned for raagacaritas and mohacaritas, and the first and last definitions are contradictory {46}. Besides, no causes / conditions for the last three cariyaas are given, beginning with saddhaacariyaa. Therefore all these are definitions that are not definitive.
[N83]
The following is the explanation according to the commentary acaariyas on the causes / conditions of cariyaas. It is said in the Ussadakittane [Explanation of Predominance] {47}: 'These beings, from the perspective / nature of past root / causes / conditions, some would be predominant in lobha, dosa or moha, and some in alobha, adosa or amoha. Those with strong lobha and weak alobha, light dosa and moha, while performing action [and thus accumulating kamma (kammaayuuhanakkha.ne) that causes rebirth], their weak alobha would not be able to overcome lobha, but their strong adosa and amoha would be able to prevail over their dosa and moha. Therefore those who are born through this kind of patisandhi kamma would be born with greed, but calm and collected, not prone to anger; as well as with pa~n~na as sharp as a diamond.
[N84]
However, those with strong lobha and dosa, weak alobha and adosa, but strong amoha and light moha, while performing action [and thus accumulating kamma (kammaayuuhanakkha.ne) that causes rebirth], etc; they would be born with greed and anger; but with pa~n~na as sharp as a diamond like the venerable Datta-Abhaya.
However, those with strong lobha and dosa, weak alobha and adosa, but strong amoha and light moha, while performing action [and thus accumulating kamma (kammaayuuhanakkha.ne) that causes rebirth], etc; they would be born with greed and anger; but with pa~n~na as sharp as a diamond like the venerable Datta-Abhaya.
Those with
strong lobha and moha when the rest are weak, while performing action
[and thus accumulating kamma (kammaayuuhanakkha.ne) that causes
rebirth], etc; they, in the same manner, would be born greedy and dull;
but calm and not irritable {48}.
However, those with all the
three akusalas strong: lobha, dosa and moha, when the rest beginning
with alobha are weak, while performing action [and thus accumulating
kamma (kammaayuuhanakkha.ne) that causes rebirth], etc; they, in the
same manner, would be born greedy, cross and deluded.
[N85]
However, those with strong alobha, dosa and moha, when the rest are weak, while performing action [and thus accumulating kamma (kammaayuuhanakkha.ne) that causes rebirth] etc; they, in the same manner, would be born not greedy and with few kilesas: unaffected by even heavenly arammanas [objects], but cross / irascible and dull / deluded in pa~n~na. However, those with strong alobha, adosa and moha, when the rest are weak, while performing action [and thus accumulating kamma (kammaayuuhanakkha.ne) that causes rebirth] etc; they, in the same manner, would be born not greedy and not cross / irascible but dull / deluded in pa~n~na.
Those with strong alobha, adosa and moha, when the rest are weak, while performing action [and thus accumulating kamma (kammaayuuhanakkha.ne) that causes rebirth] etc; they, in the same manner, would be born not greedy, and with pa~n~na, but cross / irascible.
[N86]
However, those with all three kusalas strong; such as alobha etc., when the akusalas such as lobha etc. are weak, while performing action [and thus accumulating kamma (kammaayuuhanakkha.ne) that causes rebirth] etc; they, in the same manner, would be born neither greedy nor cross / irascible; but with pa~n~na like the Venerable Mahaasa"ngharakkhita Thera. Those cross / irascible and dull are dosamohacaritaas. Those neither greedy nor cross / irascible are saddhaacaritas since they would be of a pleasant, cheery nature {49}.
Those born from kamma accompanied by amoha would be buddhicaritas. Likewise, those born from kamma accompanied by strong saddha would be saddhaacaritas. Those born from kamma accompanied by vitakka such as kammavitakka would be vatakkacaritas. Those born from kamma accompanied by mixed realities [cetasikas] such as lobha would be vomissacaritas [variegated caritas]. Thus, the pa.tisandhijanaka kamma caused by the company of cetasikas such as lobha are the conditions of the cariyaas.
[N87]
However, those with strong alobha, dosa and moha, when the rest are weak, while performing action [and thus accumulating kamma (kammaayuuhanakkha.ne) that causes rebirth] etc; they, in the same manner, would be born not greedy and with few kilesas: unaffected by even heavenly arammanas [objects], but cross / irascible and dull / deluded in pa~n~na. However, those with strong alobha, adosa and moha, when the rest are weak, while performing action [and thus accumulating kamma (kammaayuuhanakkha.ne) that causes rebirth] etc; they, in the same manner, would be born not greedy and not cross / irascible but dull / deluded in pa~n~na.
Those with strong alobha, adosa and moha, when the rest are weak, while performing action [and thus accumulating kamma (kammaayuuhanakkha.ne) that causes rebirth] etc; they, in the same manner, would be born not greedy, and with pa~n~na, but cross / irascible.
[N86]
However, those with all three kusalas strong; such as alobha etc., when the akusalas such as lobha etc. are weak, while performing action [and thus accumulating kamma (kammaayuuhanakkha.ne) that causes rebirth] etc; they, in the same manner, would be born neither greedy nor cross / irascible; but with pa~n~na like the Venerable Mahaasa"ngharakkhita Thera. Those cross / irascible and dull are dosamohacaritaas. Those neither greedy nor cross / irascible are saddhaacaritas since they would be of a pleasant, cheery nature {49}.
Those born from kamma accompanied by amoha would be buddhicaritas. Likewise, those born from kamma accompanied by strong saddha would be saddhaacaritas. Those born from kamma accompanied by vitakka such as kammavitakka would be vatakkacaritas. Those born from kamma accompanied by mixed realities [cetasikas] such as lobha would be vomissacaritas [variegated caritas]. Thus, the pa.tisandhijanaka kamma caused by the company of cetasikas such as lobha are the conditions of the cariyaas.
[N87]
[The characteristics of caritas]
The explanation of how we might know that a person is ragacarita for
example is as follows:
[The criteria for caritas]
The pundit would be able to know the caritas through posture, action,
table manners [eating], and behaviors such as looking; and past events,
thus.
[N88]
[Characteristics through postures
[iriyaapatha]]
Through postures: Those who are raagacaritas when walking
normally would walk in an attractive way, setting his feet gently,
lifting and setting the feet evenly and the footprints would have a
lift in the
middle. The dosacaritas walk as though they are digging
with the tip of the foot, setting and lifting the feet sloppily and his
footprints would be like clasping claws. The mohacaritas walk
clumsily, posing and lifting their feet nervously /
apprehensively; and their footprints are unclear. Indeed in the
beginning of the Maaga.n.diyasutta, [the brahminii]
said, 'The footprints of those with tendencies towards
raaga have a lift in the middle. With tendencies towards dosa,
like clasping claws. Towards moha, blurred. These
footprints belong to one whose cover / ceiling [kilesas] has been
lifted' {50}.
[N89]
The way the raagacaritas stand is also pleasant, correct; the dosacaritas are coarse, the mohacaritas restless / fidgety. This applies to the way they sit as well.
The raagacaritas do not rush to sleep, they make the bed neatly then lie down, collect their limbs well, and sleep in a pleasant manner; and when awakened, they would not get up right away, but answer quietly as though uncertain. The dosacaritas make the bed hurriedly in any old way, then throw themselves down and sleep with a scowl; and when awakened, they would get up quickly, and answer as though angry. The mohacaritas make the bed shapelessly, sleep sprawling, mostly face down; and when awakened, they would get up sluggishly, and answer groaning / growling.
[N90]
Since the last three kinds such as the saddhacaritas are on the same side as the first three such as the raagacaritas, the postures of the last three beginning with the saddhacaritas are similar.
This is the first way that the pundit can recognize cariyaas through iriyaapatha [posture].
[N91]
[Character through
kicca [action / work]][N89]
The way the raagacaritas stand is also pleasant, correct; the dosacaritas are coarse, the mohacaritas restless / fidgety. This applies to the way they sit as well.
The raagacaritas do not rush to sleep, they make the bed neatly then lie down, collect their limbs well, and sleep in a pleasant manner; and when awakened, they would not get up right away, but answer quietly as though uncertain. The dosacaritas make the bed hurriedly in any old way, then throw themselves down and sleep with a scowl; and when awakened, they would get up quickly, and answer as though angry. The mohacaritas make the bed shapelessly, sleep sprawling, mostly face down; and when awakened, they would get up sluggishly, and answer groaning / growling.
[N90]
Since the last three kinds such as the saddhacaritas are on the same side as the first three such as the raagacaritas, the postures of the last three beginning with the saddhacaritas are similar.
This is the first way that the pundit can recognize cariyaas through iriyaapatha [posture].
[N91]
The following
is the characterization through work / action: While working, for
example sweeping, the raagacaritas would hold the broom just right
[neither too tightly nor too loosely], would not hurry nor beat up the
sand, and sweep so cleanly that [it looks] as though laid with a mat of
date palm flowers [sinduvaarakusumasantharamiva]. The dosacaritas
grasp the broom tightly, sweep hurriedly, making the sand push up
on the both sides; making grating sounds, sweeping cleanly but not
smoothly. The mohacaritas would hold the broom loosely, brushing
back and forth, sweeping neither cleanly nor smoothly.
[N92]
This applies to other actions / work, such as dying and washing the ciivaras etc. The raagacaritas would be meticulous, neat and respectful. The dosacaritas would be strong and sturdy but not neat. The mohacaritas would be rough, disorderly, untidy, and incapable of finishing anything, such as the saddhaacaritas.
The way the raagacaritas wear their ciivaras too is neither too tight nor too loose, but pleasingly neat. The dosacaritas wrap too tight and not circular, the mohacaritas slack and drooping, ungainly {51}. The remaining three types accord with the first three already described since they are on the same side. Thus the pundit would be able to recognize cariyaas through action / work.
[N93]
[N92]
This applies to other actions / work, such as dying and washing the ciivaras etc. The raagacaritas would be meticulous, neat and respectful. The dosacaritas would be strong and sturdy but not neat. The mohacaritas would be rough, disorderly, untidy, and incapable of finishing anything, such as the saddhaacaritas.
The way the raagacaritas wear their ciivaras too is neither too tight nor too loose, but pleasingly neat. The dosacaritas wrap too tight and not circular, the mohacaritas slack and drooping, ungainly {51}. The remaining three types accord with the first three already described since they are on the same side. Thus the pundit would be able to recognize cariyaas through action / work.
[N93]
Through eating
habits: the raagacaritas like to eat carefully / tastefully arranged
and sweet food. While eating
they make neat bites not too big, they are gourmets / know tasty food,
eat unhurriedly and are pleased with even a small amount of good
food. The dosacaritas are pleased with simple food {52} and sour tastes, while eating they make huge
mouthfuls, they do not know / mind the taste of food, eat hurriedly,
and are disappointed when they get even a little food that is not
good.
The mohacaritas' food preferences are uncertain. While eating
they
make small bites, not neat, trailing grains that fall into recipients,
smearing their mouths, thoughts wandering, thinking about this and that
while eating. The remaining three types such as the
saddhaacaritas accord with the first three already described since
they are on the same side.
[N94]
The
raagacaritas, when looking at even a slightly pleasant rupa, would
stare
for a long time, as if in awe of and attracted by what little favorable
aspect of the rupa there is, not taking into account even the obvious
flaws; when they leave, they do so unwillingly as though with
regret. The dosacaritas, when looking at even a slightly
unpleasant rupa, would not look for a long time, as if bored and
troubled by what little flaw there is, not taking into account even the
obvious favorable parts; when they leave, they do so eagerly, without
regret. The mohacaritas, when looking at any rupa, would depend
on
others: if they hear criticism they would also criticize, if they hear
praise they would also praise; on their own they would be neutral
through ignorance [a~n~naa.nupekkhaa]. This applies to other
behaviors such as listening as well. The remaining three
types such as the saddhaacaritas accord with the first three already
described since they are on the same side. Thus, the pundit would
be able to recognize cariyaas through looking, etc.
[N95]
[N95]
Dhammas such
as insincerity [maayaa], duplicity [saa.theyya], conceit / self
importance [maano], unwholesome desires [paapicchataa], greed / misery
[mahicchataa], dissatisfaction / discontent with what one has
[asantu.t.thitaa], attachment [to people and/or treasures: si"nga.m],
and ostentation [caapalya, the Thai: kwahm ohh ahh], etc, would often
occur to raagacaritas. Dhammas such as anger [kodho], prejudice /
enemity [upanaaho], contempt [makkho], spite [pa.laaso], envy [issaa],
niggardliness [macchariyanti], etc, would often occur to
dosacaritas. Dhammas such inertia [thina], drowsiness [middha],
restlessness / agitation [uddhacca.m], regret / worry [about past
akusala and kusala not done][kukkucca.m], uncertainty [vicikicchaa],
tenaciously clinging [to wrong view] [aadhaanaggaahitaa {53}, obstinacy [against all reason]
[duppa.tinissaggita {54}, etc.,
would often occur to dosacaritas. Dhammas
such as relinquishing / detachment [muttacaagataa], wishing to see the
ariyas [ariyaana.m dassanakaamataa], wishing to hear the dhamma
[saddhamma.m sotukaamataa], great rejoicing [in the dhamma]
[paamojjabahulataa], unpretentiousness [asa.thataa], sincerity /
guilelessness [amaayaavitaa], confidence / faith in those worthy
[pasaadaniiyesu .thaanesu pasaadoti], etc, would often occur to
saddhaacaritas. Dhammas such as tractability / malleability
[sovacassataa], being a good friend [kalyaa.namittataa], moderation in
eating [bhojanematta~n~nutaa], awareness and knowledge of realities as
they truly are [satisampaja~n~na.m], wakefulness [jaagariyaanuyogo],
disillusionment [sa.mvejaniiyesu .thaanesu sa.mvego], wise perseverance
/ effort resulting from the disillusionment [sa.mviggassa ca yoniso
padhaananti], etc, would often occur to buddhicaritas. Dhammas such as
unproductive talkativeness [bhassabahulataa], gregariousness
[ga.naaraamataa], boredom with kusala activities [kusalaanuyoge arati],
incapability of sustained effort [anava.t.thitakiccataa], preoccupation
with plans all night without taking action in the morning [literally
'making much smoke at night without blazing into flames in the
daytime'] [ratti.m dhuumaayanaa divaa pajjalanaa], agitation /
restlessness [huraahura.m dhaavanaati], etc, would often occur to
vitakkacaritas {55}.
The pundits would be able to recognize cariyaas through past events / occurrences, thus.
The pundits would be able to recognize cariyaas through past events / occurrences, thus.
[N96]
However, since the methods of recognizing the different caariyaas do not all come from the ancient Paalii nor from the commentaries [a.t.thakathaaya], but only through the opinion of the aacariyas, therefore the pundit does not have to take it seriously / as authentic. Even those of different caritas, such as the dosacarita, not unconsciously, could do things such as have behaviors / manners, etc. descriptive of / ascribed to the raagacaritas. And a single distinctive characteristic of iriyaapatha [postures / manners / habits], etc. would never arise in those who are sa.msa.t.thacaritassa [mixed carita]. Only the methods to recognize the cariyaas described in the a.t.thakathas {56} should be taken seriously. Indeed, it has been said that only the aacariyas who have attained cetopariya~naa.na [the knowledge arising from jhaana practice to know / penetrate the minds of others] to know the cariyaa could teach the kamma.t.thaana, the rest of the aacariyas must interview [pucchitabboti] the antevaasika [student] first. So through penetration of minds or by questioning the person, there can be recognition that this person is raagacarita, this dosacarita, etc.
[N97]
Suitable clothings [for the raagacarita] are those with ragged rims, full of hanging threads like a 'net cake' and as rough as hemp, discolored, difficult to wear. The suitable bowls are discolored earthen ones, or iron ones pock marked by wedges and rivets, heavy and badly shaped, ugly, skull like. The suitable road where he gathers alms should be unpleasant, rugged, to distant villages. The suitable village to gather alms should be one where the bhikkhus make their rounds as if unseen by the people. It should be a place where people invite the bhikkhus who return from alms round, without having received food from a single household, to the refectory with the words, 'come here, sir'; offer them gruel and rice and then leave unceremoniously / uncaringly as though leaving a cow that they had put in a pen. Those who serve the bhikkhus should be slaves or unpleasant dark laborers in soiled, smelly clothings; really ugly. They would serve without respect, as if throwing the gruel and rice away; they would be suitable. The gruel, food and snacks should be coarse, discolored food, either full of various [impurities such as other] seeds like millet, sorghum and broken grains [of rice or wheat, etc.]; soup made of stale sourmilk, pickled vegetables or tough old vegetables, just to fill the stomach; that is suitable. Suitable iriyaapathas [postures] should be standing or walking. Suitable aramma.nas [objects of the (jhaana) citta] should be somber dark colors [va.n.nakasi.nas] such as niila [black, dark blue, dark green and dark brown]. These are suitable for / beneficial to the raagacaritas.
[N98]
However, since the methods of recognizing the different caariyaas do not all come from the ancient Paalii nor from the commentaries [a.t.thakathaaya], but only through the opinion of the aacariyas, therefore the pundit does not have to take it seriously / as authentic. Even those of different caritas, such as the dosacarita, not unconsciously, could do things such as have behaviors / manners, etc. descriptive of / ascribed to the raagacaritas. And a single distinctive characteristic of iriyaapatha [postures / manners / habits], etc. would never arise in those who are sa.msa.t.thacaritassa [mixed carita]. Only the methods to recognize the cariyaas described in the a.t.thakathas {56} should be taken seriously. Indeed, it has been said that only the aacariyas who have attained cetopariya~naa.na [the knowledge arising from jhaana practice to know / penetrate the minds of others] to know the cariyaa could teach the kamma.t.thaana, the rest of the aacariyas must interview [pucchitabboti] the antevaasika [student] first. So through penetration of minds or by questioning the person, there can be recognition that this person is raagacarita, this dosacarita, etc.
[N97]
Suitable clothings [for the raagacarita] are those with ragged rims, full of hanging threads like a 'net cake' and as rough as hemp, discolored, difficult to wear. The suitable bowls are discolored earthen ones, or iron ones pock marked by wedges and rivets, heavy and badly shaped, ugly, skull like. The suitable road where he gathers alms should be unpleasant, rugged, to distant villages. The suitable village to gather alms should be one where the bhikkhus make their rounds as if unseen by the people. It should be a place where people invite the bhikkhus who return from alms round, without having received food from a single household, to the refectory with the words, 'come here, sir'; offer them gruel and rice and then leave unceremoniously / uncaringly as though leaving a cow that they had put in a pen. Those who serve the bhikkhus should be slaves or unpleasant dark laborers in soiled, smelly clothings; really ugly. They would serve without respect, as if throwing the gruel and rice away; they would be suitable. The gruel, food and snacks should be coarse, discolored food, either full of various [impurities such as other] seeds like millet, sorghum and broken grains [of rice or wheat, etc.]; soup made of stale sourmilk, pickled vegetables or tough old vegetables, just to fill the stomach; that is suitable. Suitable iriyaapathas [postures] should be standing or walking. Suitable aramma.nas [objects of the (jhaana) citta] should be somber dark colors [va.n.nakasi.nas] such as niila [black, dark blue, dark green and dark brown]. These are suitable for / beneficial to the raagacaritas.
[N98]
For the
dosacaritas, the senaasana [dwelling / seat / bed] should be neither
too high nor too low, complete with shade and water, the walls, posts
and stairs well proportioned, prettily and neatly decorated with
flowers and vines, filled with various kinds of artwork. The
floor should be smooth and soft, the ceiling decked
with flower garlands and cloth of beautiful colors. The
pleasantly
clean bed, seat, and spreads should be well laid, with flowers, burners
and scents to perfume the air as if in the brahma's palace.
Whatever senaasana arouses pleasure and happiness at the mere sight of
it, such senaasana would be suitable.
[N99]
The way to the dwelling should be without any danger, with clean, level ground well prepared. The furnishings inside should not be numerous, just a bed or a seat is enough, so as not to provide [hiding] places for insects, bedbugs, snakes and mice. Suitable inner and outer clothing would be such fine cloth as Chinese, Somara cloth, silk, fine cotton and fine linen of any thickness; light, well dyed, of nice color appropriate to ascetics. Suitable bowls are iron ones as well shaped as a water bubble, flawless and spotless as a gem, well finished and polished {57}, with a nice sheen {58} appropriate for ascetics. The alms round path should be safe, pleasantly smooth, neither too far nor too close to the village. The village of the alms round should be where people are glad that {59} 'the venerable is coming soon', have the seat prepared in a place that has been sprinkled with water and swept / cleaned / polished. They would go out to meet him, take his bowl, usher him in the house, seat him at the prepared aasana [seat] and respectfully serve him food with their own hands.
[N100]
Those who serve him food should be good looking, pleasing, well washed and perfumed with incense {60} and flowers, adorned with various beautiful multicolored clean raiment; they should respectfully serve him; they would be suitable. The gruel, food and snacks should be refined in every way, delicious, delectable in color, aroma and taste, nourishing and pleasing, and in any amount desired; that is suitable. Suitable iriyaapathas [postures] should be sleeping or sitting. Suitable aramma.nas [objects of the (jhaana) citta] should be bright colors [va.n.nakasi.nas] such as niila [bright blue, bright green and bright brown].
These are suitable for / beneficial to the raagacaritas.
[N101]
[N99]
The way to the dwelling should be without any danger, with clean, level ground well prepared. The furnishings inside should not be numerous, just a bed or a seat is enough, so as not to provide [hiding] places for insects, bedbugs, snakes and mice. Suitable inner and outer clothing would be such fine cloth as Chinese, Somara cloth, silk, fine cotton and fine linen of any thickness; light, well dyed, of nice color appropriate to ascetics. Suitable bowls are iron ones as well shaped as a water bubble, flawless and spotless as a gem, well finished and polished {57}, with a nice sheen {58} appropriate for ascetics. The alms round path should be safe, pleasantly smooth, neither too far nor too close to the village. The village of the alms round should be where people are glad that {59} 'the venerable is coming soon', have the seat prepared in a place that has been sprinkled with water and swept / cleaned / polished. They would go out to meet him, take his bowl, usher him in the house, seat him at the prepared aasana [seat] and respectfully serve him food with their own hands.
[N100]
Those who serve him food should be good looking, pleasing, well washed and perfumed with incense {60} and flowers, adorned with various beautiful multicolored clean raiment; they should respectfully serve him; they would be suitable. The gruel, food and snacks should be refined in every way, delicious, delectable in color, aroma and taste, nourishing and pleasing, and in any amount desired; that is suitable. Suitable iriyaapathas [postures] should be sleeping or sitting. Suitable aramma.nas [objects of the (jhaana) citta] should be bright colors [va.n.nakasi.nas] such as niila [bright blue, bright green and bright brown].
These are suitable for / beneficial to the raagacaritas.
[N101]
For the
mohacaritas, the senaasana [dwelling / seat / bed] should 'face the
points of the compass' [look out on open expanses] and be spacious /
not restrictive, the four directions should be visible to one sitting
there. Of the iriyaapathas, walking is suitable. The
suitable aramma.na should not be small [paritta] the size of a
winnowing basket {61} or a
saucer {62}; because in tight /
restricted spaces his citta
would be more confused. Therefore mahaakasi.na [large meditation
subjects] should be suitable. The rest of what is suitable is the
same as those described for the dosacaritas.
These are suitable for / beneficial to the mohacaritas.
[N102]
These are suitable for / beneficial to the mohacaritas.
[N102]
All that is
suitable for the dosacaritas are also sappaayas [suitable / beneficial
/ convenient] for the saddhaacaritas, and the suitable aramma.nas
should also include the anussatis.
It is not said what objects such as the senaasana, etc. are suitable for the buddhicaritas.
It is not said what objects such as the senaasana, etc. are suitable for the buddhicaritas.
For the
vitakkacaritas, the senaasana [dwelling / seat / bed] should not 'face
the points of the compass' [look out on open expanses] where there are
gardens, forests, pleasant ponds of the towns and countryside in
successsion, with blue green mountains visible to one sitting
there. Such senaasana would condition wandering vitakka
indeed. Therefore the vitakkacaritas should stay in deep mountain
crevasses / caves {63}
hidden in the forest such as the Overhanging Rock / Cliff of the
Elephant's Belly [hatthikucchipabbhara], or Mahinda's Cave
[mahindaguhaa]. The suitable aramma.na should not be large
[vipula]; because his citta would be agitated with vitakka [thought];
but be paritta [small]. The rest of what is suitable is the same as
that described for the raagacaritas.
These are suitable for / beneficial to the vitakkacaritas.
This was the explanation of cariyaas as in the phrase, 'that is beneficial to his exercise / habits / disposition' through definition of the type, cause, how to recognize [the different cariyaas] and what is suitable [sappaaya].
These are suitable for / beneficial to the vitakkacaritas.
This was the explanation of cariyaas as in the phrase, 'that is beneficial to his exercise / habits / disposition' through definition of the type, cause, how to recognize [the different cariyaas] and what is suitable [sappaaya].
[N103-133]
Footnotes
2. The Thai: Kwaahm mii aarohm ahn diew haeng jidh tii pehn gouhsohn pehn sahmaahtih. [See Expositor 156, 190, 331. Cf. B. Ps. E., §11].
3. Thai: dahmrohng youh.
4. Thai: tahng youh sahmahm sahmeuh dwaii thoug taahng dwaii.
5. Thai: haeng jid laeh jetasihg tahng laii.
6. Thai: naii aarohm ahn diew.
7. Translator's note: The reality that keeps the citta and its component cetasikas concentrated on the same arammana is the ekaggataa cetasika which accompanies all cittas, kusala and and akusala. But apparently we will be concentrating on the kusala side here, according to this preliminary explanation.
8. Cf. Expositor 157.
9. See DN i, 75, etc.
10. See Expositor 216 f. on the two systems of jhaana.
11. See Ptn2, 350 - Siamese ed., Tikapa.t.thaana, Part ii, 165.
12. See B. Ps. E., §§176 f.
13. Thai: tii sahg waah daii.
14. The Thai uses the word refined: prahniihd [yaahng saahm, glaahng, prahniihd].
15. See D. iii, 219.
16. B. Ps. E., §§176-80}; Vbh 331 f.
17. B. Ps. E., §1229 f.
18. See Expositor 244 f.
19.Vbh. 330; Pa.tisambhidaa i, 35.
20. The Thai: maii nueng duaii poum tahng saahm. [See Exp 67].
21. Vbh. 216-9.
22. Vbh. 343.
23. Vbh. 330.
24. Vbh. 330.
25. Impediments / worries: the Thai: kreung gahngwohn.
26. The English translates upaahanatthavikaa as sandal bag, while the Thai says sandal and bowl support.
27. S. iii, 11.
28. Bhaddamukha literally means bright faced.
29. Cf. Majjhima i, 145; ma. ni. 1.252.
30. Cf. Sutta-nipaata iii, 11.; su. ni. 684.
31. Ibid, iv, 14; su. ni. 921.
32. A"nguttara ii, 26-28.
33. The English version for some reason calls the second thera Revata.
34. See Diipava.msa xix, 6.
35. Which the Thai version calls Cu.laabhaya.
36. See S. ii, 194; MA. i, 115.
37. A. ni. 7.37.
38. S. i, 88.
39. Mahaava. 78; Vinaya ii, 231.
40. Mukhodaka; in Thai: naahm laahng naah.
41. Vin. i, 61.
42. Maahg paii duaii prayohg naah paw jaii.
43. Lae kahm tii dii ngaahm maah tae paahng gawn.
44. Kohn maahg paii duaii gahm ahn pehn vehn.
45. The Thai version suggests that the four dhaatus are interdependent [they arise in kalaapas] and cannot be measured independently.
46. The Thai adds in brackets: the first definition says those with excessive semha are raagacaritas but the last says, those with excessive vaayo [wind: tension / motion] are raagacaritas.
47. Cf Expositor 355; dha. sa. a.t.tha. 498.
48. The Paali in brackets: like the Venerable Baakula thera.
49. Thai: mii pohgati jaem saii.
50. See SnA.544 and Majjhima i, 501.
51. Thai: yawn yaahn roum raahm.
52. The Thai: ngaii ngaii simple.
53. Thai = kwaahm tue pid.
54. Thai in brackets = Kwaahm ruhn.
55. See M.I., 144 and Ud. 37.
56. In the times that the Visuddhimagga was written as opposed to the acaariyas then?
57. Thai: rabohm yaahng dii.
58. Thai: mii pihw mohdjohd.
59. Thai: dii jaii waah.
60. Thai: toub ohb.
61. The Thai says mortar 'krohg'.
62. Thai 'kahn' or water bowl.
63. Thai: saug kahw ahn leug. English: cavern.
