English
And since it is definitive in meaning, therefore, at the time of attaining and abiding in the first jhāna, it reveals the state of being an opponent even to sensual pleasures that are not present, and its attainment only through the abandonment of sensual pleasures. How? Indeed, when a definition is made thus, "Quite secluded from sensual pleasures," this appears: "Surely, sensual pleasures are opponents to him, in whose presence this does not proceed, like the light of a lamp in the presence of darkness? And its attainment is only through their abandonment, like the attainment of the far shore only through the abandonment of the near shore." Therefore, he makes a definition. Here, there might be [a question]: "Why was this said in the prior word only, not in the latter word? Could one attain and abide in jhāna even without being secluded from unwholesome states?" But this should not be seen thus. Indeed, it was said in the prior word because it is an escape from that. Indeed, this jhāna is an escape from sensual pleasures because it is a transcending of the realm of sensual desire and because it is an opponent to sensual lust. As it was said, "This is an escape from sensual pleasures, namely, renunciation" (Itivuttaka 72; Dīgha Nikāya 3.353). But even in the latter word, it should be understood as if the "eva"-sound is brought in, as in "Here, monks, is a recluse; here is a second recluse" (Majjhima Nikāya 1.139; Anguttara Nikāya 4.241). Indeed, it is not possible to attain and abide in jhāna without being secluded from other unwholesome states included in the hindrances, therefore, this should be seen in both words as "quite secluded from sensual pleasures, quite secluded from unwholesome states." And although all kinds of seclusion, such as momentary seclusion and bodily seclusion, are included in both words by this common expression "secluded," nevertheless, only three should be seen here: bodily seclusion, mental seclusion, and seclusion by suppression. "From sensual pleasures" means. But by the word "minā," both the sense objects stated in the explanation, "What are sense objects? Appealing forms," and so on, and the defilement-desires stated in the same place and in the Vibhaṅga, "Desire is desire, lust is desire, desire-lust is desire; intention is desire, lust is desire, intention-lust is desire; these are called desires," all these should be understood as included. Thus, "quite secluded from sense desires" means quite secluded even from sense objects. By that, bodily seclusion is stated. "Secluded from unwholesome states" means secluded from defilement-desires or from all unwholesome states. By that, mental seclusion is stated. Here, by the former statement of seclusion from sense objects, the abandonment of sensual pleasure is made clear; by the latter statement of seclusion from defilement-desires, the embracing of the pleasure of renunciation is made clear. And thus, by the statement of seclusion from sense objects and defilement-desires, by the former, the abandoning of the basis of defilement, by the latter, the abandoning of defilement; by the former, the abandonment of the cause of greed, by the latter, of foolishness; and by the former, purity of effort, by the latter, the nourishing of disposition is made clear, it should be known. This, so far, is the method regarding the sense objects side of the desires stated in "from desires." But on the defilement-desires side, desire-passion itself, with its many varieties such as "desire and lust," is intended as desire. And that, being included in the unwholesome, is stated separately in the Vibhaṅga by the method, "What there is desire-passion, desire?" from being an opponent to jhāna. Or, because it is a defilement-desire, it is stated in the former phrase; because it is included in the unwholesome, in the latter phrase. And because of its many varieties, it is said "from desires" instead of "from desire." And although unwholesomeness exists in other states as well, only the hindrances are stated in the Vibhaṅga by the method, "What there are unwholesome states? Desire-passion," and so on, because of showing their opposing nature as counteracting the jhāna factors. For the hindrances are counteractive to the jhāna factors. They are like enemies, destructive, ruinous. For it is said in the Basket: "Concentration is the enemy of sensual desire, joy of ill-will, thought of sloth and torpor, happiness of restlessness and remorse, investigation of doubt." Thus here, "Quite secluded from sensual pleasures" means the suppression-seclusion of sensual desire. "Secluded from unwholesome states" means of all five hindrances. By the first taking of what should be taken, of sensual desire, by the second, of the remaining hindrances; likewise, by the first, of greed, which has the five strands of sense-desire as its object, among the three unwholesome roots, by the second, of hate and delusion, which have such things as grounds for anger as their object. Or, among such states as floods, by the first, of the flood of sensuality, the yoke of sensuality, the canker of sensuality, the clinging of sensuality, covetousness, the bodily tie of sensuality, the fetter of sensual lust, by the second, of the remaining floods, yokes, cankers, clingings, and fetters. And by the first, of craving and what is associated with it, by the second, of ignorance and what is associated with it. Moreover, by the first, the suppression-seclusion of the eight consciousnesses associated with greed is stated, by the second, of the remaining four unwholesome consciousnesses. This, then, should be understood as the explanation of the meaning in "Quite secluded from sensual pleasures, secluded from unwholesome states." And so far, having shown the abandonment-factor of the first jhāna, now, to show the association-factor, "with applied thought and sustained thought" is stated. There, it exists together with applied thought and sustained thought, which have attained the state of the realm of form due to association with the attainment through the division of characteristics, etc., stated below. Like a tree with flower and fruit, this jhāna is called "with applied thought and sustained thought." In the Vibhaṅga, however, "he is endowed, fully endowed, with this applied thought and this sustained thought," etc., the teaching is given in terms of a person. But the meaning should be seen as just the same there too. Vivekajaṃ means here, vivitti is viveka, meaning the removal of the hindrances. Or vivitta is viveka, It means a collection of qualities associated with jhāna, free from hindrances. Therefore, because it is born of seclusion, or in that seclusion, it is called "born of seclusion." As for "joy and pleasure," the joy and pleasure have already been explained below. However, of the five kinds of joy mentioned, the pervasive joy that grows as the root of appanāsamādhi, having attained association with samādhi, is the joy intended in this context. And because this joy and this pleasure exist for this jhāna, or in this jhāna, this jhāna is called "joy and pleasure." Or, joy and pleasure together are "joy and pleasure," like dhamma and discipline, etc. "Born of seclusion, joy and pleasure" exist for this jhāna, or in this jhāna; thus, it is "born of seclusion, joy and pleasure." Just as the jhāna is, so too are joy and pleasure here, born of seclusion. And it possesses that. Therefore, it is appropriate to say "born of seclusion, joy and pleasure" in a single word. However, in the Vibhaṅga, it is stated in the manner beginning with "this pleasure is associated with this joy." But the meaning there should also be understood in the same way. As for "first jhāna," "first" refers to the order of enumeration. "First" because it arises first. "First" because it should be attained first. However, this is not an exclusive characteristic. For one who has cultivated and mastered the eight attainments can attain them starting from the beginning and reaching the peak. He can also attain them starting from the peak and reaching the beginning. He can also enter them intermittently. Thus, it is called "first" in the sense of its initial arising. Jhāna is of two kinds: jhāna through focusing on an object and jhāna through focusing on characteristics. Among them, the eight attainments are called jhāna through focusing on an object because they focus on objects such as the earth kasina. But insight, the paths, and the fruits are called jhāna through focusing on characteristics. There, insight is jhāna through focusing on characteristics because of its focus on characteristics such as impermanence. The path is jhāna through focusing on characteristics because it accomplishes the task done by insight. The fruit, however, is the truth of cessation. "Fixing the mind" is called focusing on the characteristic. Of these, in this context, focusing on the object is intended. Therefore, "jhāna" should be understood as being the opposite of focusing on the object, or as burning up opposing factors. "Having attained" means having approached, having reached. Or it means having accomplished, having produced. But in the Vibhanga, it is said, "Having attained means the gain, acquisition, attainment, accomplishment, touching, realization, attainment of the first jhāna." The meaning of that should also be understood in the same way. "Dwells" means, with conduct befitting that, being endowed with jhāna of the kind spoken of, he brings about the maintaining, the livelihood, the sustenance, the continuation, the movement, the dwelling of the self. For it was said in the Vibhanga, "Dwells means moves, proceeds, maintains, sustains, continues, walks, dwells; therefore it is called dwells." Here, "earth kasiṇa" means the earth circle itself is called earth kasiṇa in its entirety. Also, the sign acquired based on that. Also, the jhāna acquired based on the earth kasiṇa sign.