Dighanikaya 22.404

22.404

Ettāvatā ānāpānapabbaṃ catuiriyāpathapabbaṃ catusampajaññapabbaṃ dvattiṃsākāraṃ catudhātuvavatthānaṃ navasivathikā vedanānupassanā cittānupassanā nīvaraṇapariggaho khandhapariggaho āyatanapariggaho bojjhaṅgapariggaho saccapariggahoti ekavīsati kammaṭṭhānāni. Tesu ānāpānaṃ dvattiṃsākāraṃ navasivathikāti ekādasa appanākammaṭṭhānāni honti. Dīghabhāṇakamahāsīvatthero pana ‘‘navasivathikā ādīnavānupassanāvasena vuttā’’ti āha. Tasmā tassa matena dveyeva appanākammaṭṭhānāni, sesāni upacārakammaṭṭhānāni. Kiṃ panetesu sabbesu abhiniveso jāyatīti? Na jāyati. Iriyāpathasampajaññanīvaraṇabojjhaṅgesu hi abhiniveso na jāyati, sesesu jāyatīti. Mahāsīvatthero panāha ‘‘etesupi abhiniveso jāyati. Ayañhi ‘atthi nu kho me cattāro iriyāpathā udāhu natthi, atthi nu kho me catusampajaññaṃ udāhu natthi, atthi nu kho me pañcanīvaraṇā udāhu natthi, atthi nu kho me sattabojjhaṅgā udāhu natthī’ti evaṃ pariggaṇhāti. Tasmā sabbattha abhiniveso jāyatī’’ti.

Up to this point, there are twenty-one meditation subjects: the section on mindfulness of breathing, the section on the four postures, the section on the fourfold clear comprehension, the thirty-two parts, the definition of the four elements, the nine charnel grounds, the contemplation of feeling, the contemplation of mind, the comprehension of the hindrances, the comprehension of the aggregates, the comprehension of the sense bases, the comprehension of the factors of awakening, and the comprehension of the truths. Among these, mindfulness of breathing, the thirty-two parts, and the nine charnel grounds make eleven meditation subjects for absorption. However, the Elder Mahāsīva, a reciter of the Dīgha, said: 'The nine charnel grounds are spoken by way of the contemplation of danger.' Therefore, according to his view, there are only two meditation subjects for absorption; the rest are meditation subjects for access [concentration]. But does misapprehension arise with respect to all of these? It does not arise. For misapprehension does not arise with respect to postures, clear comprehension, hindrances, and factors of awakening, but it does arise with respect to the rest. The Elder Mahāsīva, however, said: 'Misapprehension arises even with respect to these. For one discerns thus: "Do I have the four postures or not? Do I have the fourfold clear comprehension or not? Do I have the five hindrances or not? Do I have the seven factors of awakening or not?" Therefore, misapprehension arises everywhere.'