Exegesis on the Section on ekatta, ‘Unity’ and
others
- Having thus shown the entire division of the ego by means of the four (functions) of the seen and so forth, pointing out now, this itself as twofold according to (its functioning by way of) having gained Reference is to the functioning of jhāna pertaining to the material sphere (rūpāvacara) and non-material sphere (arūpāvacara) and not having gained Through the functioning of phenomena pertaining to the sensual plane. it is said that the mind is not one-pointed even through upacārajjhāna. the attainments he mentioned ekattaṃ nānattaṃ, ‘unity’ When jhāna functions in a single mode on a single subject it is called 'singly'.and ‘diversity’.
For, with (this term) ekattaṃ, ‘unity’ he points
out (the functioning by way of) having gained the attainments,
and with
this term nānattaṃ, ‘diversity’ as not having gained the attainments.
Their literal meaning: one-ness is unity,
variety is diversity.
The (logical) application
Application with reference to the modes of thinking -- Ṭ. here again should be understood by investigation in appropriate manner having analysed (the functioning by way of) him who has gained the attainments according to the four aggregates and that of him who has gained the attainments according to the five aggregates following the method (of exposition) in the Dispensation expressed in such terms as: “He looks upon (material) form as self” (S iii 44) and the method (of
exposition) in the Commentaries mentioned with reference to the sections
on paṭhavī, ‘earth’ and so forth.
But some
The Abhayagiri Fraternity --Ṭ. say unity means a unitary
method and diversity a multiple method.
Others
Sārasamāsācariya -- Ṭ. say that it is the firm adherence to dogmatic beliefs like: “The self being of unitary consciousness is healthy after death . . . the self being of multiple consciousness . . . ” (D i 31)
As all that is not intended here it certainly is irrelevant.
- Having thus shown the entire ego (-concept) as being twofold and now showing the very same thing synthesized as a single unit he spoke the words beginning with sabbaṃ sabbato, ‘universality as universality’.
The
logical application here again: acquiescing
See Bodhi, 70. in all he thinks of all in the
mode of thinking (prompted) by craving.
Thinking of what he has created in
such terms as: “By me alone have these beings been created”
Ib. 71. he thinks of
all through the mode of thinking (prompted) by conceit.
It should be known
that he thinks of all by the mode of thinking (prompted) by dogmatic belief
when he thinks in such terms as: “Everything is conditioned by actions done
in the past . . . everything is in consequence of the creation of a creator god
. . . everything is of fortuitous origin without cause or antecedent (A i 173)
. . . everything is . . . and everything is not.”
All theories of ahetuvāda, akiriyavāda, ucchedavāda, niyativāda are covered. (cf. S ii 17)
How does one think (of the self) in (regard to) all?
Here, a certain person
has a belief: “Great is my self.”
Attano vibhūtipavattivāda, 'all as the manifestation of the self' is reflected here.
He surmises all the inhabited world
as being the space for it and thinks: “This self of mine is in everything.” This is his mode of thinking (prompted) by dogmatic belief.
It should be
known that when he gives rise to affection and conceit based on it towards
that selfsame self of his, there also are (present) the modes of thinking
(prompted) by craving and conceit.
The rest should be understood even in
the manner it has been (already) stated in the section on paṭhavī, ‘earth’.
§§57ff.
- Having thus shown the entire ego-entity as a single whole and showing it again by a different method as a single who he spoke the words beginning with nibbānaṃ nibbānato, ‘nibbāna as nibbāna’.
Here by the term nibbāna should be understood the highest (enjoyment of) happiness in this life which has come down in five
The enjoyment of the sense pleasures and the sukha, 'ease' of the four rūpāvacarajjhāna; see Bodhi, 72. ways such as: “Since indeed, friends, this self being endowed with and forming part and parcel
Ṭ explains samaṅgībhūta as samannāgata. of the bonds of fivefold sensual enjoyments gratifies itself,
Makes one's sense faculties ramble among the pleasures that gives sensual excitement -- Ṭ. to that extent indeed, friend, has this self reached the highest (enjoyment of) happiness in this life.”
Lit. the visible phenomenal existence. ( D i 36)
Acquiescing in nibbāna therein he thinks in the
mode of thinking (prompted) by craving.
Then giving rise to conceit that
with that nibbāna he had reached the highest (enjoyment of) happiness
he thinks in the mode of thinking (prompted) by conceit.
Taking what is
precisely not nibbāna as nibbānaand (considering it) as permanent and so
forth, it should be known that he thinks in the mode of thinking (prompted)
by dogmatic belief.
Again, grasping a self which is apart from nibbāna and holding: “This is nibbāna, this is the self, and that self of mine is in this nibbāna” he thinks (of self) in (regard to) nibbāna. This is his mode
of thinking (prompted) by dogmatic belief.
Again, it should also be
known that to him who gives rise to affection for that selfsame self of
his and to conceit based upon it there are (present) the modes of thinking
(prompted) by craving and conceit (respectively).
- This (same) method is (found) even in the mode of thinking (of self) apart from nibbāna.
For, here too, taking a self that is distinct from nibbāna he thinks in the mode of thinking (of a self) apart from nibbāna when he
holds: “This is nibbāna, this is the self, and this self is mine is something quite apart from nibbāna.” This is the mode of thinking (prompted) by
dogmatic belief.
Again, it should also be known that to him who gives
rise to affection for the selfsame self of his and to conceit based upon it there are (present) the modes of thinking (prompted) by craving and conceit
(respectively).
But when he thinks: “What bliss this nibbāna is of mine!” it should be known that he thinks that nibbāna is his nibbānaṃ me ti maññati).
The rest is precisely in the manner (already) stated.
- This again is the appended recitation here:
This ego-entity, whatever its nature, to that worldling who
knows it is not as such, there arise all the modes of thinking
as regards the ego entity.
He does not realize the foul nature etc., of the five aggregates of grasping.
And this is despicable, subject to disruption, painful and
without direction:
Devoid of self and lacking in essence.
the fool who grasps it in contrary
manner
Looking upon it in a manner contrary to its nature considering it as permanent, pleasant and having a self etc. increases his modes of thinking.
To him who looks upon the ego-entity as agreeable and
pleasant
there results the mode of thinking (prompted) by
craving even like unto the moth (fallen) in the fire.
To him who resolves on the notion of permanence and sees its
excellence
there results the mode of thinking (prompted) by
conceit even as a faeces-eating dog
Though the rdg., in Ee, is adopted in the translation gūthādisseva in Ṭ is commented as: gūthādi kīṭako (worm) gūtharāsmiṃ laddhā ... attānaṃ ukkaṃseti (also note in Ee, p. 39, n.2) should also be considered. (reveals) in the faeces.
To the witless man who sees it as self or as pertaining
to a self
there results the mode of thinking (prompted) by
dogmatic belief like (the reflection) in a mirror to one mentally
retarded.
He imagines that he has seen the owner of the mirror. Cf. S iii 151f.
This which is named as mode of thinking is a subtle bond of
Māra
which is loose but difficult to set aside, with which the
worldling is fettered.
However much he struggles he will not overcome his (idea of
an) ego-entity
like a dog strapped with a leather thong (not
freeing itself) from a firmly fixed strong post.
And this blundering fool who clings to the ego-entity is ever
oppressed by birth and decay and miseries such as sickness.
I say this unto you, may all be well with you, look upon the
ego-entity as unpleasant, disagreeable, disruptive and bereft of
self.
This, indeed, is its nature; the prudent man who looks upon this
thus giving up all modes of thinking is released from all pain.
Concluded is the discussion on the first method which has
twenty-four links
with reference to the worldling.